Ramayana

"Lord Hanuman escorted me into the inner palace, where I gazed on Lord Rama in human form. Hanuman approached the Lord, on whose left side Lakshmana was present. I saw that Hanuman, while chanting the Lord’s praises, sometimes rotated the royal fly-whisk over him sometimes stood before him and recited spontaneous hymns, sometimes held a white umbrella over him, and sometimes massaged his feet. And sometimes he did all these things at once."

"“...in Treta-yuga in the shape of Rama alone, for the purpose of spreading fortitude, to conquer the bad, and to preserve the three worlds by force and the prevalence of virtuous action.” (Chapter XLVI)"

"Rama, one of the most widely worshipped Hindu deities, the embodiment of chivalry and virtue. Although there are three Ramas mentioned in Indian tradition (Parashurama, Balarama, and Ramacandra), the name is specifically associated with Ramacandra, the seventh incarnation (avatara) of Lord Vishnu. It is possible that Rama was an actual historical figure, a tribal hero of ancient India who was later deified. His story is told briefly in the Mahabharata (“Great Epic of the Bharata Dynasty”) and at great length in the Ramayana (“Journey of Rama”)."

"References to Rama as an incarnation of Vishnu appear in the early centuries ce; there was, however, probably no special worship of him before the 11th century, and it was not until the 14th and 15th centuries that distinct sects appeared venerating him as the supreme god (notably that of the followers of the Brahman Ramananda). Rama’s popularity was increased greatly by the retelling of the Sanskrit epics in the vernaculars, such as Tulsidas’s celebrated Hindi version, the Ramcharitmanas (“Sacred Lake of the Acts of Rama”)."

"Rama and Krishna (also an incarnation of Vishnu) were the two most popular recipients of adoration from the bhakti (devotional) cults that swept the country during that time. Whereas Krishna is adored for his mischievous pranks and amorous dalliances, Rama is conceived as a model of reason, right action, and desirable virtues. Temples to Rama faced by shrines to his monkey devotee Hanuman are widespread throughout India. Rama’s name is a popular form of greeting among friends (“Ram! Ram!”), and Rama is the deity most invoked at death."

"It is the abode of the dynasty which had succeeded in ending all anxiety (over Bhārgavas’ war) and is the birthplace of the man with unmatched valour, i.e. Rāma. Here resides the person who is illuminous with glory on account of thousands of valorous deeds. He may not generate greed in us even for the most sought after wealth by the world."

"In sculpture, Rama is represented as a standing figure, holding an arrow in his right hand and a bow in his left. His image in a shrine or temple is almost invariably attended by figures of his wife, Sita, his favourite half-brother, Lakshmana, and his monkey devotee, Hanuman. In painting, he is depicted dark in colour (indicating his affinity with Lord Vishnu), with princely adornments and the kirita-makuta (tall conical cap) on his head indicating his royal status. Rama’s exploits were depicted with great sympathy by the Rajasthani and Pahari schools of painting in the 17th and 18th centuries."

"...In north India the festival [Divali] celebrates the return of Rama, Sita, Lakshmana, and Hanuman to the city of Ayodhya, where Rama’s rule of righteousness would commence."

"Jatayu, a divine bird, the king of the vultures. He was Sampati. According to Ramayana and Mahabharata, he was the son of Aruna and Shyeni. In the Ramayana he tried to prevent Ravana from carrying away Sita, but was wounded and killed. Rama and Lakshmana performed his last rites, and he ascended to heaven in a chariot of fire."

"Rama, Rama, Rama chant, this grand Lord’s name do not forget in mind With nine orifices this jam-packed city Five kings ruling there with all majesty They guard this body with all the vanity Do not get spoiled believing this mendacity. This insecure body, just a bony cage Tightly wrapped with a cover of skin Full of sewage, slush, and germs within Do not rely on this sewn up cartilage Respected by the recurring Brahmas and celestials Take Hari’s name with His supreme credentials Pray the feet of Purandara Vittala And get rid of the fear of the evils all."

"RĀMA, rä'mȧ: In Hindu mythology, the name of the sixth, seventh, and eighth incarnations of Vishnu, Parasurama, Ramacandra, and Balarama. Of these the Ramacandra avatar is by far the most famous, as Rama is here the hero of the Sanskrit epic of the Rāmāyaṇa."

"Though my reason and heart long ago realized the highest attribute and name of God as Truth, I recognize Truth by the name of Rama. In the darkest hour of my trial, that one name has saved me and is still saving me. It may be the association of childhood, it may be the fascination that Tulsidas has wrought on me."

"To me...Rama, described as the Lord of Sita, son of Dasharatha, is the all-powerful essence whose name, inscribed in the heart, removes all suffering-mental, moral and physical"

"My Rama, the Rama of our prayers is not the historical Rama, the son of Dasharatha, the King of Ayodhya. He is the eternal, the unborn, the one without a second. Him alone I worship. His aid alone I see, and so should you. He belongs equally to all. I, therefore, see no reason why a Mussalman or anybody should object to taking His name. But he is in no way bound to recognize God as Ramanama. He may utter to himself Allah or Khuda so as not to mar the harmony of the sound."

"I myself have been a devotee of Tulsidas from my childhood and have, therefore, always worshipped God as Rama. But I know that if, beginning with Omkar, one goes through the entire gamut of God's names current in all climes, all countries and languages, the result is the same. He and His law are one. To observe His law is, therefore, the best form of worship."

"Akbar's liberalism can be adjudged from another fact, namely that he issued gold and silver coins bearing the figures of Rama and Sita and inscribed with the legend Rama Siya."

"His last words were Hé Ram! This is an exclamation to Ram (or Rama), who in Hindu traditions is one of the manifestations of Vishnu. 'Hé Ram' means “O! lord Ram!”. (This is invoking praise of Rama, rather than an expression of surprise.)"

"Bhakthi movement became prominent in later Hinduism. In the Bhakti Marga (Way of Devotion), devotion to god is a specific religious attitude and sentiment, the essential features of which are faith, love, and trust in god...Quite often, native Christian songs, hymns, and lyrics express these very same emotions of faith, love, and trust in Jesus Christ. Hindus identify with these emotions, with the difference that the object of their devotion would be Rama, Krishna and some other god."

"The Diwali holds an imperative meaning among the Hindus, since, the day is reckoned with Lord Rama’s coronation ceremony as the King of Ayodhya after his return to the kingdom from 14 years of exile along with his wife Sita and brother Lakshman - Pramodkumar"

"From Kashmir to Cape Comorin the name of Rama is on everyone’s lips. All sects revere it, and show their reverence by employing it on occasions. For example, when friends meet it is common for them to salute each other by uttering Rama’s name twice. Then no name is more commonly given to children, and no name is more commonly invoked in the hour of death. It is a link of union for all classes, castes, and creeds. (Monier Williams 1974: 11)."

"Be not afraid. This is poetry that is coming out of your mouth. Write the life of Rama in poetic language for the benefit of the world. And that is how the poem first began. The first verse sprang out of pity, from the mouth of Valmiki, the first poet. And it was after that he [Valmiki] wrote the beautiful Ramayana, the “Life of Rama”."

"Say, for instance, 'My Rama, my Krishna.' If you must have pride, then feel like Vibhishana, who said, 'I have touched the feet of Rama with my head; I will not bow this head before anyone else."

"We have often looked on that green hill [Chitrakuta] : it is the holiest spot of that sect of the Hindu faith who devote themselves to this incarnation, of Vishnu. The whole neighbourhood is Ráma's country. Every headland has some legend, every cavern is connected with his name; some of the wild fruits are still called Stáphal, being the reputed food of the exile. Thousands and thousands annually visit the spot, and round the hill is a raised foot-path, on which the devotee, with naked feet, treads full of pious awe.'"

"The first major legendary reference to Sri Lanka is found in the great Indian epic, the Ramayana (Sacred Lake of the Deeds of Rama), which was written around 500 B.C. It refers to a conquest of Lanka in 3000 BC by Rama, to liberate his abducted wife, Sita, from Ravana, the demon god of Lanka.Many place names in Sri Lanka, very especially in and around Sri Lankan cities such as Galle, and Nuvara Eliya have close resemblance and relationship with this legendary."

"In Devanagari: राम रामेति रामेति रमे रामे मनोरमे । सहस्रनाम तत्तुल्यं रामनाम वरानने ॥"

"IPA (Sanskrit):Raama Raame[a-I]ti Raame[a-I]ti Rame Raame Manorame | Sahasra-Naama Tat-Tulyam Raama-Naama Vara-[A]anane ||"

"English Translation: Meaning:1: By meditating on "Rama Rama Rama" (the Name of Rama), my Mind gets absorbed in the Divine Consciousness of Rama, which is Transcendental, 2: The Name of Rama is as Great as the Thousand Names of God (Vishnu Sahasranama)."

"I call him Rama. You can call him by any other name but have faith in him, surrender all worldly desires and passions to his will and without effort, become disciplined and principled."

"The story of Ramachandra [Rama], as narrated in the Valmiki Ramayan and the Adhyatma Ramayan, after reinforcing and revitalizing it with the essence of whatever the Puranas, the Vedas, and other scriptures could give, I, Tulsidas, am writing for the delight of my own soul."

"Yes, there is the name of Lord Rama, The gracious, the essence of scripture, more pure, efficacious."

"Am a servant of Rama, Accredited to His Court, What for should I Be a Courier of man?"

"The Ramayana tells the story of the deeds of Lord Ram who, having devoted himself to fighting demons, defeats in a mighty war Ravan, the demon king of Lanka (present day Sri Lanka), who had kidnapped his wife Sita."

"You cannot count on the physical proximity of someone you love, all the time. A seed that sprouts at the foot of its parent tree remains stunted until it is transplanted. Rama will be in my care, and he will be quite well. But ultimately, he will leave me too. Every human being, when the time comes, has to depart to seek his [[fulfillment in his own way."

"Ram, a king so famous for piety and high attempts, that to this day his name is exceedingly honoured, so that when they say Ram Rame, ’tis as if they should say, “all good betide you”. (p. 47)"

"“After all, the vulgar opinion of the Gentiles, touching the God Ram, is that he was produced, and came out of the Light, in the same manner as the Fringe of a Belt comes out of that Belt; and if they Assign him a Father whom they call Desser (Dasharath), and a Mother named Gaoucella (Kausalya); that is only for form sake, seeing he was not born: And in that consideration, the Indians render him divine Honours in their Pagods, and elsewhere; And when they salute their Friends they repeat his Name, saying Ram, Ram. Their Adoration consists in joining their hands, as if they Prayed, letting them fall very low, and then lifting them up again gently to their mouth, and last of all, in raising them over their head.” (Part III, p. 65)"

"The oldest of the epics is called Ramayana, "The Life of Râma". There was some poetical literature before this — most of the Vedas, the sacred books of the Hindus, are written in a sort of metre — but this book is held by common consent in India as the very beginning of poetry. The name of the poet or sage was Vâlmiki. Later on, a great many poetical stories were fastened upon that ancient poet; and subsequently, it became a very general practice to attribute to his authorship very many verses that were not his. Notwithstanding all these interpolations, it comes down to us as a very beautiful arrangement, without equal in the literatures of the world."

""Arise, O sage! "Thus aroused he exclaimed, "Sage? I am a robber!" "No more 'robber'," answered the voice, "a purified sage art thou. Thine old name is gone. But now, since thy meditation was so deep and great that thou didst not remark even the ant-hills which surrounded thee, henceforth, thy name shall be Valmiki — 'he that was born in the ant-hill'." So, he became a sage...."Thou art a wretch," he cried, "without the smallest mercy! Thy slaying hand would not even stop for love!" "What is this? What am I saying?" the poet thought to himself, "I have never spoken in this sort of way before." And then a voice came: "Be not afraid. This is poetry that is coming out of your mouth. Write the life of Rama in poetic language for the benefit of the world." And that is how the poem first began. The first verse sprang out of pits from the mouth of Valmiki, the first poet. And it was after that, that he wrote the beautiful Ramayana, "The Life of Rama"."

"There was an ancient Indian town called Ayodhyâ... There, in ancient times, reigned a king called Dasharatha. He had three queens, but the king had not any children by them. And like good Hindus, the king and the queens, all went on pilgrimages fasting and praying, that they might have children and, in good time, four sons were born. The eldest of them was Rama....Now, as it should be, these four brothers were thoroughly educated in all branches of learning. To avoid future quarrels there was in ancient India a custom for the king in his own lifetime to nominate his eldest son as his successor, the Yuvarâja, young king, as he is called."

"Now, there was another king, called Janaka, and this king had a beautiful daughter named Sitâ. Sita was found in a field; she was a daughter of the Earth, and was born without parents....When she was of a marriageable age, the king wanted to find a suitable husband for her...There was an ancient Indian custom called Svayamvara, by which the princesses used to choose husbands....There were numbers of princes who aspired for the hand of Sita; the test demanded on this occasion was the breaking of a huge bow, called Haradhanu. All the princes put forth all their strength to accomplish this feat, but failed. Finally, Rama took the mighty bow in his hands and with easy grace broke it in twain. Thus Sita selected Rama, the son of King Dasharatha for her husband, and they were wedded with great rejoicings."

"Then, Rama took his bride to his home, and his old father thought that the time was now come for him to retire and appoint Rama as Yuvaraja. Everything was accordingly made ready for the ceremony, and the whole country was jubilant over the affair, when the younger queen Kaikeyi was reminded by one of her maidservants of two promises made to her by the king long ago...the servant suggested to her to ask from the king the two promised boons: one would be that her own son Bharata should be placed on the throne, and the other, that Rama should be sent to the forest and be exiled for fourteen years."

"Rama was the life and soul of the old king and when this wicked request was made to him, he as a king felt he could not go back on his word. So he did not know what to do. But Rama came to the rescue and willingly offered to give up the throne and go into exile, so that his father might not be guilty of falsehood. So Rama went into exile for fourteen years, accompanied by his loving wife Sita and his devoted brother Lakshmana, who would on no account be parted from him."

"Wherever Rama goes, there goes Sita. How can you talk of 'princess' and 'royal birth' to me? I go before you!" Sita in reply to Rama’s exclaiming "How can you, a princess, face hardships and accompany me into a forest full of unknown dangers!""

"On the banks of the river they built little cottages, and Rama and Lakshmana used to hunt deer and collect fruits. After they had lived thus for some time, one day there came a demon giantess. She was the sister of the giant king of Lanka (Ceylon) [Ravana]. Roaming through the forest at will, she came across Rama, and seeing that he was a very handsome man, she fell in love with him at once. But Rama was the purest of men, and also he was a married man; so of course he could not return her love. In revenge, she went to her brother, the giant king, and told him all about the beautiful Sita, the wife of Rama."

"Rama was the most powerful of mortals; there were no giants or demons or anybody else strong enough to conquer him. So, the giant king had to resort to subterfuge. He got hold of another giant who was a magician and changed him into a beautiful golden deer; and the deer went prancing round about the place where Rama lived, until Sita was fascinated by its beauty and asked Rama to go and capture the deer for her. Rama went into the forest to catch the deer, leaving his brother in charge of Sita."

"Then Lakshmana laid a circle of fire round the cottage, and he said to Sita, "Today I see something may befall you; and, therefore, I tell you not to go outside of this magic circle. Some danger may befall you if you do." In the meanwhile, Rama had pierced the magic deer with his arrow, and immediately the deer, changed into the form of a man, died."

"...the giant king [Ravana], who had taken the form of a mendicant monk, stood at the gate and asked for alms. "Wait awhile," said Sita, "until my husband comes back and I will give you plentiful alms." "I cannot wait, good lady," said he, "I am very hungry, give me anything you have."... But the mendicant monk after many persuasions prevailed upon her to bring the alms to him, assuring her that she need have no fear as he was a holy person. So Sita came out of the magic circle, and immediately the seeming monk assumed his giant body, and grasping Sita in his arms he called his magic chariot, and putting her therein, he fled with the weeping Sita. Poor Sita! She was utterly helpless, nobody, was there to come to her aid. As the giant was carrying her away, she took off a few of the [[w:Ornaments|ornaments from her arms and at intervals dropped them to the grounds."

"When Rama and Lakshmana returned to the cottage and found that Sita was not there, their grief knew no bounds.... After long searching, they came across a group of "monkeys", and in the midst of them was Hanumân, the "divine monkey". Hanuman, the best of the monkeys, became the most faithful servant of Rama and helped him in rescuing Sita. His devotion to Rama was so great that he is still worshipped by the Hindus as the ideal of a true servant of the Lord...the "monkeys" and "demons" are meant the aborigines of South India."

"So, Rama, at last, fell in with these monkeys. They told him that they had seen flying through the sky a chariot, in which was seated a demon who was carrying away a most beautiful lady, and that she was weeping bitterly, and as the chariot passed over their heads she dropped one of her ornaments to attract their attention. Then they showed Rama the ornament....the monkeys told Rama who this demon king was and where he lived, and then they all went to seek for him."

"...the monkey-king Vâli and his younger brother Sugriva were then fighting amongst themselves for the kingdom. The younger brother was helped by Rama, and he regained the kingdom from Vali, who had driven him away; and he, in return, promised to help Rama. They searched the country all round, but could not find Sita. At last Hanuman leaped by one bound from the coast of India to the island of Ceylon, and there went looking all over Lanka for Sita, but nowhere could he find her....he found Sita under a tree, pale and thin, like the new moon that lies low in the horizon....Hanuman came nearer to Sita and told her how he became the messenger of Rama, who had sent him to find out where Sita was; and Hanuman showed to Sita the signet ring which Rama had given as a token for establishing his identity....she gave him a jewel from her hair to carry to Rama; and with that Hanuman returned."

"Learning everything about Sita from Hanuman, Rama collected an army, and with it marched towards the southernmost point of India. There Rama's monkeys built a huge bridge, called Setu-Bandha, connecting India with Ceylon. In very low water even now it is possible to cross from India to Ceylon over the sand-banks there....Rama was God incarnate, otherwise, how could he have done all these things? He was an Incarnation of God, according to the Hindus.... believes him to be the seventh Incarnation of God."

"The monkeys removed whole hills, placed them in the sea and covered them with stones and trees, thus making a huge embankment. A little squirrel, so it is said, was there rolling himself in the sand and running backwards and forwards on to the bridge and shaking himself. Thus in his small way he was working for the bridge of Rama by putting in sand.... Rama saw it and remarked: "Blessed be the little squirrel; he is doing his work to the best of his ability, and he is therefore quite as great as the greatest of you." Then he gently stroked the squirrel on the back, and the marks of Rama's fingers, running lengthwise, are seen on the squirrel's back to this day."

"...when the bridge was finished, the whole army of monkeys, led by Rama and his brother entered Ceylon. For several months afterwards tremendous war and bloodshed followed. At last, this demon king, Ravana, was conquered and killed; and his capital, with all the palaces and everything, which were entirely of solid gold, was taken.... all these golden cities fell into the hands of Rama, who gave them over to Vibhishana, the younger brother of Ravana, and seated him on the throne in the place of his brother, as a return for the valuable services rendered by him to Rama during the war."

"Early during the period of exile, Bharata, the younger brother had come and informed Rama, of the death of the old king [Dasharatha] and vehemently insisted on his occupying the throne. During Rama's exile Bharata would on no account ascend the throne and out of respect placed a pair of Rama's wooden shoes on it as a substitute for his brother. Then Rama returned to his capital, and by the common consent of his people he became the king of Ayodhya."

"Rama passed a few years in happiness with Sita, when the people again began to murmur that Sita had been stolen by a demon and carried across the ocean. They were not satisfied with the former test and clamoured for another test, otherwise she must be banished."

"In order to satisfy the demands of the people, Sita was banished, and left to live in the forest, where was the hermitage of the sage and poet Valmiki. The sage found poor Sita weeping and forlorn, and hearing her sad story, sheltered her in his Âshrama. Sita was expecting soon to become a mother, and she gave birth to twin boys. The poet never told the children who they were. He brought them up together in the Brahmachârin life. He then composed the poem known as Ramayana, set it to music, and dramatised it."

"Valmiki dramatised "The Life of Rama", and taught Rama's two children how to recite and sing it."

"There came a time when Rama was going to perform a huge sacrifice, or Yajna, such as the old kings used to celebrate....Now Rama's wife was not with him then, as she had been banished. So, the people asked him to marry again. But at this request Rama for the first time in his life stood against the people. He said, "This cannot be. My life is Sita's." So, as a substitute, a golden statue of Sita was made, in order that the; ceremony could be accomplished."

"They arranged even a dramatic entertainment, to enhance the religious feeling in this great festival. Valmiki, the great sage-poet, came with his pupils, Lava and Kusha, the unknown sons of Rama....Under the direction of Valmiki, the life of Rama was sung by Lava and Kusha, who fascinated the whole assembly by their charming voice and appearance. Poor Rama was nearly maddened, and when in the drama, the scene of Sita's exile came about, he did not know what to do. Then the sage said to him, "Do not be grieved, for I will show you Sita." Then Sita was brought upon the stage and Rama delighted to see his wife."

"...the old murmur arose: "The test! The test!" Poor Sita was so terribly overcome by the repeated cruel slight on her reputation that it was more than she could bear. She appealed to the gods to testify to her innocence, when the Earth opened and Sita exclaimed, "Here is the test", and vanished into the bosom of the Earth. The people were taken aback at this tragic end. And Rama was overwhelmed with grief."

"A few days after Sita's disappearance, a messenger came to Rama from the gods, who intimated to him that his mission on earth was finished and he was to return to heaven. These tidings brought to him the recognition of his own real Self. He plunged into the waters of Sarayu, the mighty river that laved his capital, and joined Sita in the other world."

"They grow up, and the king is thinking where to find suitable brides for them, when Visvamitra comes, and after a long colloquy takes away with him Rama and Lakshmana to protect him at the time of sacrifice from the demons that persistently assail him."

"...Abandoning a spot which Rama had made so peculiarly his own; of the thieves who were prevented from breaking into the poet's [Tulsidas] house by Rama himself acting as watchman; of his visit to Brindaban and his interview with Nabhti Ji, and of his persistence in preferring the worship of Rama to that of Krishna, though the latter assured him in person that there was no difference between the two - all these legends as given in the Bhakta-Mala, whatever their foundation, are still popularly accepted as verities and are in dissolubly connected with the poet’s name."

"With this having purified the eyes of my understanding, I proceed to relate the actions of Rama, the redeemer of the world. First I reverence the feet of the great Brahman saints, potent to remove the doubts engendered by error."

"The most elegant composition of the most talented poet has no real beauty if the name of Rama is not in it; in the same way as a lovely woman adorned with the richest jewels is vile if unclothed. But the most worthless production of the feeblest versifier, if adorned with the name of Rama, is heard and repeated with reverence by the wise; like bees gathering honey; though the poetry has not a single merit, the glory of Rama is manifested in it."

"Before the strong wind that could uproot Mount Meru, of what account is such a mere flock of cotton as I am? When I think of Rama's infinite majesty I tremble as I write."

"Whoever in a devout spirit, with intelligence and attention, hears or repeats this lay of mine, he shall become full of true love for Rama, and cleansed from worldly stains shall enjoy heavenly felicity."

"Thus there are in the world four kinds of Rama-worshippers, all four good, holy, and beneficent; but of these four sages who trust in the name they are the most dear to the lord who understand his mysteries. His name is great in the four Vedas and in the four ages of the world, but in this fourth age [Kali Yuga] especially there is no other hope."

"Rama assembled a host of bears and monkeys and had no little trouble to build his bridge; his name can dry up the ocean of life; meditate thereon, 0 ye faithful. Rama killed in battle Ravan and all his family and returned with Sita in his own city, a king to Avadh his capital, while gods and saints hymned his praises, but his servants, if only they affectionately meditate on his name, vanquish with ease the whole army of error, and move, absorbed in interior ecstasy, without even a dream of sorrow."

"As Narsinh was manifested to destroy the enemy of heaven, Hiranyakasipu, and protect Prahlad, so is Rama's name for the destruction of the world and the protection of the pious. By repeating this name, whether in joy or in repose, bliss is diffused all around."

"Thus the very crime for which he like a huntsman killed Bali, was in turn the sin of Sugriva, and again of Vibhishan; but in their case Rama did not dream of censure, but honoured them both at the meeting with Bharat and commended them in open in court."

"The story of Rama is a resting-place for the intellect; a universal delight; a destroyer of worldly impurity; an antidote to the venom of passion; a match to enkindle the fire of wisdom; the cow of plenty of this iron age; flowers of ambrosia to make men immortal; a stream of nectar of the face of the earth; destroyer of death; a [[snake to devour toad-like error; befriending good by the destruction of hell in the same way as Parvati befriended the gods by destroying the army of demons; like Lakshmi rising from the sea in the assembly of saints; immovable as the earth that supports all the weight of creation; like the Jamuna, to put to shame the angel of death; like Kashi, the saviour of all creatures; as dear to Rama as the pure Tulsi; as dear to Tulsidas as his own heart's desire; as dear to Shiva as the daughter of Mount Mekal (i.e., the Narmada), bestower of all perfection and prosperity; like Aditi, gracious mother of all the gods; the perfect outcome of love and devotion to Raghubar"

"The heart is as it were a deep place in a land of good thoughts, the Vedas and Puranas are the sea, and saints are as clouds, which rain down praises of Rama in sweet, grateful, and auspicious showers; the sportive actions related of him are like the inherent purity and cleansing power of rain-water, while devotion is beyond the power of words to describe is its sweetness and coolness."

"The story of the marriage of Shiva with the daughter of the snowy mountains is like the winter; the glad rejoicings at the Lord's birth are like the dewy season; the account of the preparations for Rama's wedding are like the delightful and auspicious spring; Rama’s intolerable banishment is like the hot weather, and the story of his journeyings like the blazing sun and the wind; his encounters with fierce demons, by which he gladdens the hosts of heaven, are like the rains that refresh the fields; the prosperity of his reign, his meekness and greatness are like the clear, bountiful, and lovely autumn; the recital of the virtues of Sita, that jewel of faithful wives, is as the undefiled and excellent water; the amiability of Bharat as its unvarying coolness."

"Although Bhawani did not speak out, Mahadev can read the heart and knew her thoughts, and said: Listen to me, Sati; you are just like a woman; but you should not entertain these doubts; this is that Rama, my special patron, whose story was sung by the Rishi Agastya; in whom I exhorted the saint to have faith, and who is ever worshipped by seers and sages."

"He, the heavenly king, detected the deceit; for he sees all things alike and knows the heart, the all-wise lord Rama, the very thought of whom disperses error. Yet even him Sati attempted to deceive — see how inveterate woman's nature is. But Rama acknowledging the effect of his own delusive power, with a sweet smile and folded hands saluted her, mentioning both her own name and that of her father, and added where is Mahadev, and why are you wandering alone in the [[w:Forest|forest?"

"The anguish of my heart is beyond words, but I take comfort when I remember Rama, whom men call the lord of compassion, and whom the Vedas hymn as the remover of distress. Him I supplicate with folded hands. May this body of mine be speedily dissolved. As my love for Shiva is unfeigned in thought, word, and deed, and as his word cannot fail."

"From the day when Sati's spirit left the body he [Shiva] became a rigid ascetic, ever telling his beads in Rama's name, and attending the public recitations in his honour."

"None is so bold but Love steals his heart, and only they whom Rama protects can then escape."

"Then Shiva, after bowing to the Brahmans, took his seat, remembering in his heart his own lord, Rama. Then the sages sent for Uma, who was brought in by her handmaids, richly adorned. All the gods beholding her beauty were enraptured."

"... to whom Gauri's lord is dear as life. He who loves not Shiva's lotus feet can never dream of pleasing Rama; a guileless love for Shiva's feet is the surest sign of faith in Rama. For who is so faithful to Rama as Shiva, who for no fault thus left his wife Sati and made a vow, the pledge of unswerving fidelity? And whom does Rama hold more dear than Shiva?"

"Instruct me, my lord, with regard to him who is the passionless, all-pervading, omnipresent god. Be not wroth at my ignorance, but take steps to remove it. In the wood, though I was too awe-stricken to tell you, I beheld the majesty of Rama, yet my mind was so dull that I did not understand, and I reaped a just reward."

"Vision of the true faith. They utter doctrines repugnant to the Veda, with no understanding of loss or gain; their glass is dim, their eyes are naught; how then can such hapless weights see the beauty of Rama?"

"First I will relate the manner of their exalted converse, after which you shall hear of Rama's incarnation and his all-glorious and sinless deeds. Hari's virtues and names are infinite, and his history and his manifestations beyond number or measure."

"This then was the cause of one birth and the reason why Rama then assumed a human form. Each avatar has its legend, which the poets have sung in various ways and according to tradition. On one occasion it was Narad's curse that caused him to be incarnate."

"Intoxicating liquor was the demon's share, and the poison was for Mahadev; but for yourself Rama and the Kauntulha jewel. You have ever been selfish and and perverse and treacherous in your dealings."

"The lord gladly accepted the curse, thus working the will of the gods, and in his compassion withdrew the influence of his deceptive power. When this was removed, there appeared neither Rama nor the princess; and the saint fell in great fear at the feet of Hari, ever ready to heal the sorrows of a supplicant crying: May my curse be of no effect"

"... Energy, queen of beauty, mother of the world; of whose members are born countless Umas and Ramas and Brahmanas, all alike perfect; by the play of whose eyebrows a world flashes into existence, even Sita, enthroned at Rama's side."

"Shameless, pitiless, and ever bent on mischief, the ten-headed miscreant [Ravana] thought to conquer Rama. Hearken, Bharadwja; if god is worth with a man his diamonds turn in bits of glass that are not worth a cowry."

"Auspicious was the conjunction of the planets in an auspicious house; auspicious the moment; auspicious the day of the week and of the month; and full of delight was all creation, animate and inanimate, when Rama, father of delights, was born."

"There was not one who observed the strange event, and at last the sun set, still chanting Rama's praises. The gods, saints, and Nagas too, who had witnessed the spectacle, returned home congratulating themselves on their good fortune."

"One day his mother, after washing and dressing him put him to sleep in his cradle. When the service was over and she had made her oblation, she returned to the place where she had dressed the food; but when she came there she beheld Rama in the act of eating. In a great fright she ran to the nursery and there found the child again sleeping; but coming back once more she still saw the baby. Then she trembled and was much disturbed in mind for she saw two children, one here and one there, and was utterly bewildered, saying, Are my own senses at fault or is something else the matter? When Rama saw his mother’s distress he broke into a merry laugh."

"On seeing Rama the saint [Vishvamitra] forgot his detachment from the world and was as enraptured with his lovely face as is the chakor with the full moon. Then said the glad king: "Reverend sir, this favour is unparalleled: what is the cause of your coming ..."

"Worship him, says poor Tulsi Das, and cease from all wrangling and hypocrisy. Rama and Lakshman accompanied the saint [Vishvamitra] to the world- purifying Ganges. Both the lord and his younger brother reverently saluted it, and Rama was delighted beyond measure, as the son of Gadhi (Vishvamitra) told him the legend how the heavenly stream had come down to the earth."

"Rama smiled to himself on hearing this. "They are the sons of Dasarath, the glory of the line of Raghu, and the king has sent them to help me. Rama and Lakshman by name, these two brothers, as strong as they are good and beautiful, with their companions, protected my sacrifice and vanquished all the demons in battle."

"The maidens peeping from the windows of the houses at once fell in love with Rama's beauty, and in amorous strain addressed one another: They surpass in beauty a thousand Loves: neither among gods, nor men, nor demons, nor serpents, ..."

"When they perceived that Rama was won by their devotion, they lovingly explain the different places, each according to his own fancy calling away the two brothers, who in their kindness are ever ready to come. Rama shows Lakshmana, still talking in light and merry tone..."

"Sita...wearied with gazing upon Rama's charms, her eyelids forgot to wink, and her whole frame was fulfilled with desire, as is the partridge when it sees the autumnal moon. Receiving Rama into her heart by the pathway of vision, she craftily closed upon him the doors of her eyelids. When her companions saw her thus overcome they were too much abashed to utter a word."

"... Sita was more glad of heart than words can tell ; and as an auspicious omen, her left side, the seat of good fortune, began to throb. The two brothers returned to their Guru, inwardly praising Sita's loveliness ; and Rama related all that had taken place, being simplicity itself and utterly devoid of all guile."

"Wherever the two gallant princes turned, all men's eyes were dazzled ; each saw in Rama what he himself most admired, nor did any one comprehend in the least the special mystery. The saint [Vishvamitra] told the king [Janaka] the arrangements were perfect, and the king was thereby gratified."

"[Royal Announcement] Here is now the great god's massy beam, and whoever in this royal assembly shall to-day bend it shall be renowned in heaven and earth and hell, and at once without hesitation shall receive in marriage the hand of the king's daughter [Sita]. With flushed face and many a close look, they essay the divine bow; but though they put forth all their strength in a thousand different ways, they cannot move it. Those, indeed, who had any sense at all did not go near it. When w:JanakaJanak]] saw the kings thus dismayed he cried aloud as it were in anger: "Hearing the vow that I had made, may kings have come from diverse realms, with gods and demons in human form, stalwart heroes staunch in fight. A lovely bride, a grand triumph and splendid renown, but God it seems has not created the man who can break the bow and win it."

"Yet at last, bowing his head at Rama's lotus feet, he thus spoke in dignified tones: " May there never be repeated in any assembly, where even the lowest of the family of Raghu is present, such a scandalous speech as that now uttered by Janak in the presence of the greatest of the clan."

"Ye elephant warders, ye tortoise, serpent, and boar, hold fast the earth with a will that it shake not, for Rama is about to break the great bow; hearken to my order and be ready." When Rama drew near to the bow, the people all supplicated the gods by their past good deeds."

"Earth, hell, and heaven were pervaded with the glad news: Rama has broken the bow and will wed Sita. The men and women of the city light votive torches, and, regardless of their substance, scatter gifts in profusion. Sita by Rama's side was as resplendent as if beauty and love had met together. Her companions whisper: Embrace your lord's feet; but in excess of fear she dares not touch them."

"Next came Viswamitra to salute him, and placed the two boys at his feet, saying : "These are Rama and Lakshman, Dasarath's sons." He admired the well-matched pair and blessed them, with his eyes long fixed upon Rama's incomparable beauty, which would humble the pride even of Love himself."

"Hearken, Rama; whoever it was who broke Shiva's bow is as much my [Parashurama] enemy as was Sahasrabahu. Separate him from among the assembly, or else every one of these kings shall be killed." When Lakshman heard the saint's words, he smiled and told him in atone of contempt: I have broken many a bow as child, and your never before this angry; why were you so fond of this bow in particular?"

"Said the son of Gradhi [Vishvamitra], smiling to himself : "Everything looks green to the saint's eyes; though Rama has to-day broken the bow as though it were a stick of sugarcane, still he has not the sense to understand."

"As Bhrigupati [Parashurama]] heard his fearless words, his whole body was on fire with rage, and he became quite powerless and in a tone of entreaty cried to Rama: " See if you can manage this little brother of yours; so fair without and foul within, he resembles a golden jar full of poison."

"The king made obeisance before Viswamitra, saying : It is by my lord's favour that Rama has broken the bow. These two brothers have given me the victory: tell me now, reverend sir, what it becomes me to do. Said the saint : "Hearken, wise king; the marriage was dependent on the bow, and took effect directly the bow broke; this is well known to every one, whether god, man, or Naga."

"Who, 0 king [Dasharatha], can be more blest than you, who have a son like Rama? nay, four heroic sons, all equally obedient, religious, and amiable. Happy indeed are you for all time. Prepare the marriage procession to sound of music."

"Here were rhapsodists chanting songs of praise; here were Brahmans muttering Vedic spells; while lovely women carolled joyous songs, ever dwelling on the names of Rama and Sita. The joy was so great that the palace was too small for it, and it overflowed on all four sides."

"Every good and auspicious omen was ready at hand for him whose glorious son was the incarnate god, for a bridegroom like Rama and Sita his bride, and the pious Dasarath and Janak, the two parents. When they heard of the marriage, all the good omens began to dance and say: "Now at last the Creator has made us to be what our name denotes"."

"Rama alone recognized the influence of Sita, and rejoiced at this proof of her love. When the two brothers heard of their father's [Dasaratha] arrival they could not contain themselves for joy, but were too modest to speak to their guru, though they longed greatly their sire again."

"Seeing the auspiciousness of the time, the deities rained down flowers and beat their drums. Shiva and Brahma and all the host of heaven mounted their chariots and came in crowds to see Rama's wedding, their heart and every limb throbbing and quivering with excess of love. They were so charmed with Janak's capital that their own realms seemed to them as nothing worth."

"After the lustral rite and the oblation Rama proceeded to the pavilion. So great was the splendour and magnificence of Dasarath and his retinue that Indra was put to shame by it. From time to time the gods rained down flowers, while the Brahmans repeated the appropriate propitiatory texts."

"When he saw the gods the all-wise Rama assigned them what seats they fancied; and the heavenly powers were delighted to behold the gracious manner of their lord. As the partridge drinks in the light of the moon, so their eyes reverently drank in the beauty of Rama’s face with the utmost rapture."

"With their own hands the glad king and queen take and place before Rama golden vases and costly jewelled trays full of holy water and delicious perfumes. The saints with auspicious voice recite the Veda, and at the proper time the heaven rains flowers, while the father and mother of the bride look on in rapture and begin to wash the holy feet."

"The lovely images of Rama and Sita were reflected in the jewelled pillars, and sparkled like incarnations of Kamdev and Rati, who had come to witness Rama's glorious weddings, and, from mingled curiosity and bashfulness, at one moment showed themselves openly and at another retired out of sight."

"Then came the joyous Rama, the glory of the Solar race, with his brothers to Janak's palace to take leave. All the people of the city, whether men or women, ran to see the four brothers so lovely and so unaffected."

"Courteously the king dismissed the burglars and reverently bade all the mendicants and approach and bestowed upon them ornaments and clothes and horses and elephants, and affectionately cherishing them made them stand up before him. After again and again reciting his praises they turned home with Rama in their heart."

"Of all the boys, Rama was the brightest and the most valiant. He possessed the gift of soothing everyone's heart like the spotless moon. Rama was highly skilled in the art of archery and was constantly engaged in perfecting this art through practice. Rama was also a filial son."

"A major portion of my yagna has been completed. However, feeling threatened, demons like Maarich and Subahu are hell-bent on disrupting it in its final stages...Hence, O King [Dasharatha], I request your help for the protection of this Yagna [Siddhiyagya]...Hence, O King! I request you to press your able, brave, eldest son [Rama] into my service for a few days...In return for his help, I will bless him with the knowledge of Pashupatastra and several other weapons."

"O, Muni!, after an agonizingly long wait, these sons were born to me in my old age. In addition, Rama being the eldest of my sons, is especially dear to me. Further these Rakshasas are very able too – in addition to being physical giants. My concern is how an ordinary human like Rama be able to face them."

"Do not doubt Rama's ability to fight the demons. I will train Rama personally in the art of breaking through the spells and magic of the Rakshasas. I will transform him into an exceptionally able warrior."

"When I myself am feeling incompetent to fight these evil souls how can the young boy Rama stand up to him? Moreover he is not that familiar with skills of warfare. He is too young right now. Hence, I am fearful for his safety and security."

"Lakshman was like Rama's shadow; hence it was sure that he would follow Rama whenever he went. Standing in the royal assembly, Rama could read worry written on his father's face. But he also knew that his father had won over himself. He had succeeded in showing preference for his dharma over affection for his son. Rama rejoiced over this fact."

"Just as Ashwini Kumars walk behind Brahma, in the same way, the two brothers Rama and Laxman gracefully followed the Muni [Vishvamitra]."

"Dearest Rama! Kindly wash yourself now with the water from the River Saryu. After that, receive this holy mantra in the name of Bala and Atibala. The effect of this mantra upon you would be extraordinary – you would never experience tiredness or illness and there would be no distortion in your appearance. Even when you are asleep or in a state of inattentiveness, the Rakshasas won’t be able to harm you. No one on this earth would be able to stand up to your strength."

"O Rama! I command you to clear this region of Tadaka's interference. I desire that this region regains its past glory and becomes truly free from all troubles. That fearsome witch has wrought great damage to this area with her reckless exploits."

"O Illustrious Prince! May you be blessed. Now I take the pleasure of presenting you with those promised weapons with which you would be able to defeat any any enemy of yours. These weapons have magical powers and can change their appearance. These are the rewards for the destruction of Tadaka. You have pleased me immensely"

"..and, all these weapons immediately presented themselves before Shri Rama and folding their hands, addressed him, "O ever generous Raghunandan! May you be blessed. Consider all of us your slaves. We are fully prepared to give."

"Taking this opportunity, Rama promptly used his Agneya Astra and aiming it at Subahu's chest, ended his life. On completing his yagya when Maharshi Vishwamitra saw that Rama had killed all the demons, who used to disturb his yagya, he was thrilled."

"Maharishi Vishvamitra narrated to them the story of Ahalya and Indra. The amorous Indra deceived Ahalya and raped her. When Muni Gautam came to know of this he cursed Indra to become hundred eyed and cursed Ahalya to survive on air and and lie in ashes for thousands of years. O, Rama! This is the forlorn ashram of that accursed Ahalya. Now that you have arrived here, I request to bless Ahalya and release her from her curse. On entering the ashram Rama came across Ahalya engaged in deep meditation. Ahalya was invisible to both humans and devas. Rama was the only person who could see her in all the three worlds."

"On seeing Rama, Ahalya's curse ended. Now she became visible to everybody. Recalling Maharshi Gautam's words, Ahalya received the princes with great affection. Ram accepted her hospitality wholeheartedly. With her powers of meditation Ahalya regained her true appearance. She was reunited with Maharishi Gautam with the intervention of Rama."

"Here [Mithila], two weddings were solemnised - one of Rama with Sita and the other of Laxman with Urmila. After consultations with Maharshi Vishwamitra, the daughters of King Janak's younger brother, Kushdhwaj- Mandavi and Shrutikirti were also selected as brides for Bharat and Shatrughan. In this way the marriage of all the four sons of Dasharath was solemnized'"

"Rama has proceeded to the forests and now Bharat is heir apparent to this kingdom. However, I doubt whether I would be able to live long enough to see Bharat's coronation."

"Kaikeyi was in a predicament. It now seemed to her that she had made a big mistake. She felt that sending Rama into exile for fourteen years was probably too bitter and tough a condition."

"Advancing thus [in his exile], Rama came upon a kingdom, known for its prosperity. Here, he had a vision of goddess Ganga. How attractive was this place! In the waters of river Ganga, the Devas took holy dip. A king named Guh]] ruled over this region called Shrigaverpur. He was a devotee and fast friend of Rama....When Raja Guh that Rama had entered the boundaries of his kingdom , he was delighted…rama rejected the royal welcome extended to him by Guh and proceeded to rest under a tree on a mat of mere straw."

"Sumant [he had been ordered to back by Rama] had witnessed Rama's every stage of growth. Today, he was watching the same Rama go off into exile, but he also had no powers to redeem the situation. He, too, was bound by his commitments. This was Rama's first day outside his kingdom without Sumant."

"Maharshi Bhardwaj was sitting with his disciples, after completing his yagna. Rama, Laxman and Sita greeted him and touched his feet. Rama said, "O great Muni! This is my younger brother Laxman. This is my wife Sita and I am Rama, Dasharath’s son. In obedience to our father’s command we have come to the forests."

"Saint Agastya presented Rama with the bow made by Vishwakarma. This bow was made of gold and studded with diamonds. Along with this, there were two quivers gifted by Indra, which never became empty. He also gave Rama a golden sword. While handing over all these weapons to Rama, Agastya said, “Kindly receive these as gifts. These will help you in gaining victory over the demons."

"Ravana: It seems that Rama has come to Janstana accompanied by the might of all Devas and Devraj Indra. Akampan: No Maharaj! Rama lives alone, accompanied by his wife and younger brother. Ravana:Then I will proceed there right now to kill them and thus prove that it is not just child’s play to gain victory over the Rakshasas Akampan: Don’t be agitated , O King! No one can defeat Rama. He has the power to prevent the earth from sinking into the ocean; he can stop the flow of a mighty river by his arrows; he can destroy all the inhabitants of the earth in a moment and create a new universe. It is my estimate that all the combined might of the Devas and the Asuras cannot destroy Rama. But Maharaj I have an alternate plan...You can deceive Rama through magic and abduct Sita."

"Akampan told me that this Rama is a very powerful man and possesses divine qualities. It may not be possible to defeat him in personal battle. Hence, I have decided to deceive them first through magic and then abduct his wifeSita."

"Vibhishan, concerned for his brother's safety, summoned up courage and said to Ravan, "My respected elder brother and king of Lanka! It is the height of folly to show enmity towards those who have amply displayed their prowess by hurting w:Surpanakha|Surpanakha, killing Khar, Dhhosana, Maarich and by destroying the entire [[army of demons. I suggest that you return Rama’s wife to him."

"Ravan, greatly angered, said, ”If any one else had uttered these words I would have put him to death. It is in your interest to go away from here."

"Rama said, "Hanuman had told me about Vibhishan on returning from Lanka. This is the right occasion for him to come here. He has sought the company of good by dissociating himself from evil influences. Hence, we should welcome him. I, for one, will not reject him under any circumstances. On receiving Rama’s signal, Vibhishan descended from the skies, fell at Ram’s feet, wept and said “Master! I am Ravan’s younger brother. I have come to seek refuge with you after being oppressed and insulted by him. Kindly accept me as your servant. Maharaj! Through Brahma’s blessings, Ravan is protected eternally from the attacks of the Devas, Gandharvas, Yakshas and Asuras. Our middle brother, Kumbakaran, is also mightily blessed. Ravan’s Commander-in-Chief, Prahast, had defeated Kuber’s commander, Manibhadra, in a battle at Mount Kailsah. Ravan’s eldest son is named w:Indrajit|Meghnad Indrajeet. He knows the art of vanishing on the [[battlefield, confusing his opponents."

"Overwhelmed with emotion, Rama brought some water from the ocean and crowned Vibhishan as the future king of Lanka. When the issue of crossing the ocean was raised, Vibhishan said, "Rama! For this, you will have to ask the ocean itself to show you a way."

"After reaching the enemy's territory, Rama and his supporters were making consultations with each other as regards the course of action to be taken. Vibhishan showed the topography of Lanka to Rama from the peak of Mount Subet."

"Hearing this [On giving one last chance for Ravan to repent], Vibhishan replied, “O Maharaj! Your suggestion is sound, but will that evil man have the grace and wisdom to repent?” Rama said, “O Lankapati! I know in my heart of hearts that Ravan may reject my offer. If he was made of the right material, he would not have abducted Sita in the first place"

"Shouting sky-rending slogans praising Rama, these monkeys descended upon the demons with all their might. Rama was stationed, along with Laxman and Sugreev, at the northern gate. They were accompanied by one crore [ten million] monkeys."

"From its first success, the book became treasured by devotees of Rama and its fame spread throughout the country. Many people in India still use it today. The Tulsidas Ramayana itself can be used as an oracle. There are various methods of selecting verses from it to answer questioners."

"Meditate upon Rama's brother Bharata, on the Wisdom Goddess Sarasvati, on elephant-headed Ganesha who removes obstacles, on the wise planet Mercury, on Rama's brother Shatrughna, and the Guru's name. Knowledge, wisdom will come to you on Wednesday."

"In your heart worship the lotus feet of Rama, the Lord of compassion, the protector of the sages' holy practices, then give up all fear. This action will protect you from all evil and sorrow."

"Along his journey Rama freed Ahalya from her curse. The grace of God is so strong it can free us from the most difficult situations. Through it our inner wisdom, symbolized by the sage's wife, can be released from the stone of ignorance and materialism in which it is trapped. But for this to occur, we must open ourselves to the Divine Will. Otherwise obstacles will arise that we cannot possibly overcome by our power."

"At Rama’s great victory, evil kings were filled with envy and jealousy. Like swans enthralled with delight, Virtuous kings were overjoyed in their hearts."

"At that very moment in Ravana’s capital of Lanka, evil omens appeared everywhere. Repeated happenings of fear, death, grief, misery and destruction occurred in all parts of the city."

"Like the two months of spring, the two Kings Janaka and Dasharatha happily greeted one another. Good omens were as abundant as trees in the forest. Good deeds were as abundant as fruit and flowers on the great forest trees."

"The exiled party first took rest near the sacred Ganga river, where a forest chieftain served them with love and care. This sign is both good and bad. Happiness and sorrow are often mixed and one turns into the other."

"Sita, Rama and Lakshmana met the venerable ancient seer Agastya in their travels to the south. The company of the wise brings joy: seeing the three holy wanderers the yearnings of the heart are naturally fulfilled."

"...to the narration of the Ramayana with Hanuman still in Lanka having to fight his way out of the city. He returns across the sea and helps Rama prepare his forces for the coming battle."

"Rama was crowned king of Ayodhya according to the most sacred rites. Thus began the sacred reign of Rama, when peace dwelled on Earth. Of all verses, this is the foremost to give triumph and success."

"Rama, representative of the Divine is established as the king of the world. The Divine Will is again honored by people, which brings peace and blessings."

"All people lived in peace and happiness, engaged in their appropriate work and performed the worship appropriate to their temperaments and stage of life. The image of Rama 's reign brings the fruit of rituals, mantras and yogic practices"

"Lava and Kusha, now grown, visit the court of Rama. Long-estranged associates or kinsmen appear with important new tidings and knowledge or old events. One's children or protégés will gain honor and recognition."

"We are encouraged to action on these days much life at the beginning of the oracle, but here the results are more certain."

"Perform your actions remembering the four holy brothers Rama, Lakshmana, Bharata and Shatrughna. You will gain success in your endeavours, profit, love, and all good fortune."

"Meditate with deep respect upon the teacher, upon elephant-headed Ganesha who removes obstacles, upon Lord Shiva, the ruler of the universe and his consort Mother Uma, and upon Sita, Rama, Lakshmana, and Hanuman. This is the way to the oracle."

"Ram's calm repose in the face of all adversity, so evident in the Ramayan, has made him worthy of veneration, adoration and worship. Ram's story has reached the masses not through erudite Sanskrit texts but through theatre song and dance performed in local languages. All of these retellings of Ramayan have their own turns and twists, their own symbolic outpouring, each one valid in their respective contexts."

"The Ramayan, one of the most revered texts in Hinduism, tells the story of a prince called Ram. Dashrath, king of Ayodhya, had three wives but no children. So he conducted a yagna and invoked the gods who gave him a magic potion that was divided among his three queens. In time the queens gave birth to four sons. Ram was the eldest, born of the chief queen, Kaushalya, Bharat was the second born to Dasharath’s favourite queen Kaikeyi. Lakshman and Shatrughna were the twin sons of the third queen Sumitra."

"The twentieth century saw Ram on celluloid with films like Bharat Milap (1942), Ram Rajya (1943 film) andSati Sulochana (1961). Ramanand Sagar's television serial Ramayan, with Arun Govil starring as Ram, made history in the late 1980s."

"The Ramayan also happens to be part of the Mahabharata, dated between 300 BCE and 300 CE, where it is called the Ramopakhyan. When the Pandavas bemoaned their thirteen years of forest exile, Rishi Markandeya retorted by telling them how Ram suffered for fourteen years and while the Pandavas deserved their punishment for gambling away their kingdom, Ram did not deserve his fate – he was simply obesing his father."

"The Ramayana is an epic poem of love and beauty and tells the story of the princely hero, Rama, who fights a battle to bring back his kidnapped wife, Sita, from the demon king of Lanka (Ceylon)."

"Valmiki's Sanskrit poem Is filled with lyrical descriptions of Nature. Rama and Lakshmana are tricked into leaving Sita unprotected in the forest and when they return they find her vanished. She has been kidnapped by Ravana. Rama, in his despair, runs madly from thicket to thicket calling Sita's name. In each ray of sunlight, in each golden flower, he thinks he recognizes her yellow robe."

"Sweet Kadambara, have you seen my fair one? Speak, Basil, you must know, for her limbs are like your graceful branches. Sweet Tila, fairest of all, where is she who loved your flowers? Gentle deer, has she played with you? Is your moon-faced friend hiding behind some tree? Have pity. Speak to me. Where are her soft limbs, her moon bright face, her shapely neck, her red lips..."

"Later, wandering in the forest, Rama and Lakshmana come to the grove by the Pampa Lake. It is Spring and Rama and Laskhmana bathe in the crystal waters of the Pampa ablaze with white and red lotus buds. The trees are proudly crowned with flowers along the banks and long creepers fall from them laden with blossoms. Screaming parrots make shrill music and Rama feels his whole being filled with languorous desire for Sita."

"Somewhere under alien skies it must be Spring too, and my imprisoned love mourns for me. My spirit knows she can never live without me. Every gentle breeze that stirs the blossoms on the trees fans the fury of my desire. Where are you, Sita, my fawn-eyed love?"

"One of the dramatic episodes in the Ramayana is the abduction by Ravana, the demon-king of Ceylon, of Sita, wife of Rama exiled in the forest. Rama is lured into the forest in pursuit of a deer (a demon in disguise), and his brother Lakshmana, guarding Sita, is tricked into leaving her. Ravana then appears, sweeps Sita off in his aerial chariot. A great vulture, Jatayu, tries to rescue her and though mortally wounded lives long enough to tell Rama of Sita's abduction."

"Ravana woke to a new day to the strains of music as the solemn hymn of praise to the dawn was sung. The thought of Sita came to his heart, he could not control the passion that absorbed his soul. Laying aside his bow and arrow, he put on a spotless white robe embroidered with flowers and gold and entered the Asoka grove impatient to see her. A sudden fear and trembling took hold of Sita when she saw Ravana in his pride; she folded her arms' over her breasts trying to screen their beauty from his bold and amorous glances. She lay prone like a severed branch on the earth, her thoughts flying to Rama to give her courage."

"Valmiki's Ramayana has Ravana as the villain, but in South India and the Jain versions, Ravana is the great tragic figure for his love for Sita carries with it his own death; he catches our imagination and the idea that his passion bears its inevitable disaster follows the spirit of Greek tragedy."

"The first non-Indian version of the Ramayana was produced in Chinese and dates from about the fifth century. In Tibet, Nepal and Chinese Turkestan local versions appear to be well known from about 700 A.D. In Cambodia an inscription dated 600 A.D. tells that a sage presented the Ramayana to a temple and made arrangements for its recitation. We know that in the tenth century a Sanskrit scholar expounded both epics at the Cambodian court."

"The Ramayana has a special place in India and South Asia because of the purity of Rama and Sita and their love symbolizing fidelity. The ideal of chivalry in the epic corresponds to that of Europe in the Middle Ages, for Rama is the protector of the oppressed, of widows and orphans; he is the perfect knight valiant in face of danger, protective and tender to all women while loving Sita alone."

"Many scholars have frequently found comparisons between Homer's Iliad and the Ramayana for they share the basic plot of a husband who goes forth to battle to rescue a kidnapped wife; and the story of Jatayu, the vulture, whose brother burnt his wings on going too near the sun recalls the Greek myth of Icarus. Many other characters in the, Greek and Indian epics have points in common: w:Agamemnon|Agamemnon and the [[monkey king Sugriva, Hector and Indrajit, the son of Ravana who abducted Sita, Nestor and Hanuman. Other details recall the Bible: Hanuman and Joshua both order the sun to stop in its course; and Hanuman, like Jonah, enters the mouth of a sea monster."

"The three colossal figures dwarfing the ordinary mortals at their feet are pasteboard effigies of the principal demons of the Ramayana ten-headed Ravana flanked by Meghdana and Khumbhakarna. They figure in the celebration of the Indian festival of Dusserah. After celebrations dedicated to the Goddess Durga who helped Rama against Ravana, giant effigies, erected in a northern Indian cities, meet a fiery fate when flaming arrows shot by Rama ignite explosives packed inside them."

"...at Rajim in Raipur district, which is recorded in the Rajim stone inscription da ted AD 1145. It states that king Jagapala (of the Kalachuris of Ratnapur) has "caused this beautiful temple to be constructed for manifesting the splendour of Rama"."

"A third documented Rama temple was constructed by Malayasimha, a feudatory of the Kalachuris of Tripuri in AD 1193. An inscription on the temple stated, : He (i.e. Malayasimha) erected a marvellous row of mansions touching the sky for gods and brahmanas, through fear of obstruction from which , as it were the sun's chariot goes obliquely with speed. Having performed fierce and painful penance, the Siddhas go to high heaven, (while) those who worship at the temple of Rama (built) by him generally go to the abode of Vishnu."

"मा निषाद प्रतिष्ठां त्वमगमश्शाश्वतीस्समा: । यत्क्रौञ्चमिथुनादेकमवधी: काममोहितम् ।।"

"You will find no rest for the long years of Eternity For you killed a bird in love and unsuspecting."

"यदाचरति कल्याणि शुभं वा यदि वाऽशुभम्। तदेव लभते भद्रे कर्ता कर्मजमात्मनः।।"

"O, blessed lady! O gracious one! A doer reaps surely the fruit of his own deeds corresponding to the nature of work either good or bad, of that which he does!"

"अत्येति रजनी या तु सा न प्रतिनिवर्तते"

"The night that has passed, does not return."

"सत्यवादी हि लोकेऽस्मिन्परमं गच्छति क्षयम्"

"The one who speaks truth obtains the highest position in this world."

"उद्विजन्ते यथा सर्पान्नरादनृतवादिनः"

"People fear of a person, who speaks untruth, as one fears a snake."

"धर्मादर्थः प्रभवति धर्मात्प्रभवते सुखम्। धर्मेण लभते सर्वं धर्मसारमिदं जगत्।।"

"Interest springs from righteousness; and happiness also results therefrom. One attains everything through righteousness—in this world the only substantial thing."

"न चिरं पापकर्माणः क्रूरा लोकजुगुप्सिताः। ऐश्वर्यं प्राप्य तिष्ठन्ति शीर्णमूला इव द्रुमाः।।"

"Like unto trees whose roots have been reduced, cruel persons, execrated of men, who perpetrate iniquitous acts, do not exist long."

"सुलभाः पुरुषा राजन्सततं प्रियवादिनः। अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः।।"

"O king, the speaker of soft words is common, but the speaker and the listner of unwelcome though beneficial words are rarities."

"न विषादे मनः कार्यम् विषादो दोषवत्तरः | विषादो हन्ति पुरुषम् बालम् क्रुद्ध इव उरगः ||"

"We should not indulge in grief. Grief is injurious.— Grief destroys a person even as a wrathful serpent doth a boy."

"She was lovely like an indistinct lunar disc, like a streak of gold covered with dust, like a golden reed broken by the wind, like a scar left by an arrow!"

"The husband enhances the beauty of a woman more than her ornaments."

"उत्साहो बलवानार्य नस्त्युत्साहात् परं बलं। सोत्साहस्यहि लोकेषु न किञ्चिदपि दुर्लभं ॥"

"No ancient story, not even Homer's Iliad or Odyssey, has remained as popular through the course of time. The story of Rama appears as old as civilization and has a fresh appeal for every generation."

"The general spirit of India was most vividly reflected in the Ramayana."

"References to the story of Rama occur in the earliest part of the Sangama literature of Tamil Nadu, dating back to a period almost as old as the Ramayana of Valmiki."

"The year 1863 will remain cherished and blessed. It was the first time I could read India’s great sacred poem, the divine Ramayana.... This great stream of poetry carries away the bitter leaven left behind by time and purifies us. Whoever has his heart dried up, let him drench it in the Ramayana. Whoever has lost and wept, let him find in it a soothing softness and Nature’s compassion. Whoever has done too much, willed too much, let him drink a long draught of life and youth from this deep chalice.... Everything is narrow in the Occident. Greece is small — I stifle. Judea is dry — I pant. Let me look a little towards lofty Asia, towards the deep Orient. There I find my immense poem, vast as India’s seas, blessed and made golden by the sun, a book of divine harmony in which nothing jars. There reigns a lovable peace, and even in the midst of battle, an infinite softness, an unbounded fraternity extending to all that lives, a bottomless and shoreless ocean of love, piety, clemency. I have found what I was looking for: the bible of kindness. Great poem, receive me!… Let me plunge into it! It is the sea of milk."

"By Indra! how beautiful this is and how much better than the Bible, the Gospel and all the words of the Fathers of the Church!"

"Well, what is the Ramayana? The conquest of the savage aborigines of Southern India by the Aryans! Indeed! Ramachandra is a civilised Aryan king and with whom, is he fighting? With King Ravana of Lanka. Just read the Ramayana, and you will find that Ravana was rather more and not less civilised than Ramachandra. The civilisation of Lanka was rather higher, and surely not lower, than that of Ayodhya."

"Since more than 2000 years the poem of Rama has remained alive in India, and it continues to live in all strata and classes of folk. High and low, princes and peasants, landlords and artisans, princesses and shepherdesses, are well versed with the characters and stories of the great epic."

"The well-known Sanskrit hymn that defines the Panchakanyas (five iconic heroines of Hindu epics) runs:"

"Sanskrit transliteration IAST: ahalyā draupadī sītā tārā mandodarī tathā । pañcakanyāḥ smarennityaṃ mahāpātakanāśinī॥"

"English translation: Ahalya, Draupadi, Sita, Tara and Mandodari One should forever remember the Panchakanya who are the destroyers of great sins."

"Sita is an integral part of our psyche. At every stage of an Indian woman's life her name is invoked. Certain aspects of a character have been emphasized more than others to suit the political and societal norms of the day. Most have focused on the negative interpretations of Sita, not the positive. Ramayan is rarely understood as Ramcharitramanas, a character study of humans and emotions. In a world where the role of women is still being redefined Sita's character teaches us valuable lessons for the contemporary society."

"For many immigrant women, the name, Sita, conjures up an image of a chaste pati vrata [dutiful wife] woman, the ideal woman. Some see her as victimized and oppressed who obeyed her husband's commands, followed him, remained faithful to him, served her in-laws or yielded to parental authority, generally did her duty whether she wanted to or not. Yet, there are others who see a more liberated Sita, a cherished wife of Ram. She was outspoken, had the freedom to express herself, said what she wanted to in order to get her way, fell for the temptation of the golden deer, spoke harsh words, repented for it, loved her husband, was faithful to him, served her family, did not get seduced by the glamour and material objects in Ravana's palace, faced an angry and suspicious husband, tried to appease him, reconciled her marriage, later accepted her separation, raised well balanced children as a single mother and then moved on."

"The poem [Ramayan] describes the royal birth of Rama in the kingdom of Ayodhya (Oudh), his tutelage under the sage Vishvamitra, and his success in bending Shiva’s mighty bow at the bridegroom tournament of Sita, the daughter of King Janaka, thus winning her for his wife. After Rama is banished from his position as heir by an intrigue, he retreats to the forest with his wife and his favourite half brother, Lakshmana, to spend 14 years in exile. There Ravana, the demon-king of Lanka, carries off Sita to his capital, while her two protectors are busy pursuing a golden deer sent to the forest to mislead them. Sita resolutely rejects Ravana’s attentions, and Rama and his brother set about to rescue her. After numerous adventures they enter into alliance with Sugriva, king of the monkeys; and with the assistance of the monkey-general Hanuman."

"Vidyavan guni ati chatur, Ram kaj karve ko atur Prabhu charitra sunve ko rasiya, Ram Laklian Sita man basiya"

"Meaning: You are greatly learned, virtuous and supremely intelligent, always eager to accomplish Lord Ram's work, and take great relish in listening to the doings of your Lord (Ram). Lord Ram, Lakshmana and Sita love you so much that you always appear to be seated in the hearts."

"Sanskrit transliteration IAST: Asht siddhi navanidhi ke data, asvar dinh janki mata"

"English translation: Mother Janki (Sita) had given Hanuman a boon that he be master of all the eight adeptnesses and nine types of riches."

"Hanuman, the embodiment of devotion, brings Sita's jewels to Rama and then takes a gold ring back to her as a symbol of Rama's unflagging love, a ring given to him by Sita's father at the time of their marriage. Sita welcomes Hanuman, takes the ring and gives him one more jewel, a pearl mounted on a gold leaf that her father had tied to her hair on the day of the wedding. She refuses Hanuman’s offer to fly back to Rama, insisting he come to free her himself...Rama is able to free Sita only by securing the help of Hanuman. Hanuman, the monkey-god, son of the wind, is the bridge between the two lovers, the vehicle that helps them."

"...something of a trickster [Hanuman] but who is completely at the service of Rama, saving his life and rescuing his wife [Sita] from the evil demons."

"Grief-stricken Rama meets a tribe of vanaras whose chief Sugriva and eloquent minister Hanuman become Rama's devoted helpers in the task of rescuing the princess [Sita]. After leaping to Lanka Hanuman discovers the captive Sita surrounded by rakshasas in the Ashoka grove, but she insists on being rescued by her husband. Hanuman reports to Rama who assembles an army of Vanaras and crosses to Lanka where the final battle is fought between the heroes and the rakshasas."

"Sita, Rama and Lakshmana met the venerable ancient seer Agastya in their travels to the south. The company of the wise brings joy: seeing the three holy wanderers the yearnings of the heart are naturally fulfilled."

"Meditate with deep respect upon the teacher, upon elephant-headed Ganesha who removes obstacles, upon Lord Shiva, the ruler of the universe and his consort Mother Uma, and upon Sita, Rama, Lakshmana, and Hanuman. This is the way to the oracle."

"Probably no work of world literature, secular in its origin, has ever produced so profound an influence on the life and thought of people as Ramayana. The nobility and magnanimity of Rama’s character and the conjugal devotion and fidelity of his wife Sita, for a great many centuries, exercised as far-reaching moral effect as paragons for imitation among Indians."

"It is interesting to trace the origin of each cycle of legends. Ayodhya legends are of North Indian Aryan origin, while the other two Kishkinda legends of Valin, Sugriva and Hanumat, and the Lanka legend of Sita’s abduction and Ravana’s discomfiture] are South Indian Dravidian products."

"As the Ramayana seeks to extol Rama and Sita as ideals in every respect, we can from the descriptions of their forms reconstruct the ancient Indian view of personal beauty. Rama was dark and had red eyes, a round (moon-like) face, a broad chest, large arms, and shoulders similar to those of a bull, the broad chest is normally compared to that of a lion while the eyes were of the shape of lotus petals. The Ramayan shows that the concept of feminine beauty had been far subtler, and the numerous descriptions of beautiful women in the epic provides us with sufficient data on the subject. And Sita, of course is portrayed as the prettiest of them."

"Decking with flowers and marking a tilaka have been important in Indian courtship, but kissing— not the kiss on the head but on the face and the lips — is not mentioned at all in the Ramayana. The posture in which Rama and Sita were making love has been regarded in Indian art to be conventional posture of love-making."

"The first major legendary reference to Sri Lanka is found in the great Indian epic, the Ramayana (Sacred Lake of the Deeds of Rama), which was written around 500 B.C. It refers to a conquest of Lanka in 3000 B.C. by Rama, to liberate his abducted wife, Sita, from Ravana, the demon god of Lanka. It is believed that this poetic account is an indicator of the early southward expansion of Brahmanic civilization. Many place names in Sri Lanka, very especially in and around Sri Lankan cities such as Galle, and Nuvara Eliya have close resemblance and relationship with this legendary."

"One of the dramatic episodes in the Ramayana is the abduction by Ravana, the demon-king of Ceylon, of Sita, wife of Rama exiled in the forest. Rama is lured into the forest in pursuit of a deer (a demon in disguise), and his brother Lakshmana, guarding Sita, is tricked into leaving her. Ravana then appears, sweeps Sita off in his aerial chariot. A great vulture, Jatayu, tries to rescue her and though mortally wounded lives long enough to tell Rama of Sita's abduction."

"The Ramayana has a special place in India and South Asia because of the purity of Rama and Sita and their love symbolizing fidelity. The ideal of chivalry in the epic corresponds to that of Europe in the Middle Ages, for Rama is the protector of the oppressed, of widows and orphans; he is the perfect Knight valiant in face of danger, protective and tender to all women while loving Sita alone."

"The Ramayana tells the story of the deeds of Lord Ram who, having devoted himself to fighting demons, defeats in a mighty war Ravan, the demon king of Lanka (present day Sri Lanka), who had kidnapped his wife Sita."

"Hanuman said, "I know that, but the Rama form is for me. The Lord of Jânaki (Janaki is a name of Sitâ.) and the Lord of Shri (Shri is a name of Laksmi.) are the same. They are both the incarnations of the Supreme Self. Yet the lotus-eyed Rama is my all in all". This is Nishtha — knowing that all these different forms of worship are right, yet sticking to one and rejecting the others. We must not worship the others at all; we must not hate or criticize them, but respect them."

"I know that the race that produced Sita— even if it only dreamt of her— has a reverence for woman that is unmatched on earth."

"A Bhakta [Devotee] should be like Sita before Rama. He might be thrown into all kinds of difficulties. Sita did not mind her sufferings; she centered herself in Rama."

"The creative imagination of the Hindus has conceived no loftier and holier character than Sita; the literature of the world has not produced a higher ideal of womanly love, womanly truth, and womanly devotion."

"Ramayana says that when Ram returned home with Sita after destroying w:RavanaRavan, he boastfully narrated the stories of his victories to Sita. She smiled and said. "You rejoice because you have killed a Ravan with ten hands. But what shall you do with one thousand hands. Rama proudly said that he would destroy that demon too."

"This bird [Jatayu] tried to rescue Sita, when Ravan was fleeing after kidnapping her. Ravan fights him and wounds him fatally. Ram himself cremated this bird after death and sent it to heaven."

"In some temples his image [Hanuman] is set up alone standing with a mace in the right hand or sitting in a devotional posture before the images of Ram and Sita. He is considered to be the god of power and strength, who remained a celibate through his whole life."

"...when Vishnu appeared incarnated as Rama she [Lakshmi] came here as Sita."

"It is indeed funny to hear people criticize Lord Rama for giving up his beloved consort princess Sita. They know that by no means are they going to get any satisfactory answer on that question but still this type of criticism of mythology lingers on ..."

"Thus Vishnu was born as Ram and had to take the help of Hanuman to free Sita from the clutches of Ravan."

"The son of Dasaratha and Kausalya, he was a king of Ayodhya who, in the Ramayana, slew the demon Ravana that had captured his consort Sita and was upheld as a deity par excellence in respect of manhood and honour, though his subsequent treatment of his wife might be treated as cavali."

"Innumerable temples are scattered all over India having the images or Ram, his younger brother Lakshman and his consort, Sita."

"Sītā, the Ideal Wife She came, and with her wise maidens escorting her, singing sweet-voiced songs. The mother of creation was she, of incomparable beauty; her delicate frame veiled in a fair white robe, and with a profusion of brilliant and tasteful ornaments with which her maidens had bedecked her very limb."

"The word ‘Sita' means "furrow", “the line made by a plough”, and is the name of goddess associated with ploughed fields in the Vedic literature. In a hymn addressed to the lord of the fields, Kshetrapati, Sita is invoked as follows."

"Auspicious Sita, come thou near; We venerate and worship thee That thou mayst bless and prosper us And bring us fruits abundantly. O goddess, you are the altar's center in the sacrifice May Indra press the furrow down, May Pishan guide its course aright May she, as rich in milk, be drained for us through each succeeding year."

"In Kaushika sutra, Sita is the wife of Parjanaya, a god associated with rain. She is the mother of gods, mortals and creatures and is petitioned for growth and prosperity."

"Sita is invoked as one of the names of the Goddess Arya in the Harivamsa:"

"O goddess, you are the altar's center in the sacrifice, Sita to those who hold the plough And Earth to all living being."

"Sita is not a very significant deity prior to the Ramayana of Valmiki."

"Underlying Sitā's epic character and personality is the ancient fertility goddess associated with the plowed field, who was worshiped for abundant crops and who was ritually activated by rulers in certain contexts. Sītā, the epic heroine, has ancient roots, and one important dimension of her character associates her with the primordial powers of the earth."

"When Rāvana abducts Sītā and takes her to Lanka, he keeps her prisoner in a garden surrounded by demonesses. Several long descriptions portray Sītā's pitiful condition in the absence of Rama. Through a series of metaphors, Valmiki tries to capture both Sita's great beauty and her great [[grief."

"After Rama defeats Rāvana, Sītā's loyalty to her husband is severely tested. Sītā is brought before Rama, and she beams with joy at seeing him. He, however, scowls at her and announces that he has only undertaken the defeat of Rāvana in order to uphold his family's honour and not of love for her."

"My mind now tells me that save for Rama's and Sītā's feet I shall go nowhere else. In his invocation to his Rāmcarit-mānas, Tulsī Dās invokes several deities and includes this verse to Sītā: "Hail to Rama's own beloved Sītā, victor over all suffering/Mistress of birth, life, death, and all of happiness the giver."

"A wide image is presented from the fierce Durga, to the gentle but firm, Sita: from the erotic goddesses Inanna and Aphrodite, to the chaste figures of Mary and Athena: from goddesses closely associated with material wealth such as Lakshmi to ethereal goddesses such as Kuanyin."

"Rama with Sita and his followers left Lanka. But there ran a murmur among the followers. "The test! The test!" they cried, "Sita has not given the test that she was perfectly pure in Ravana's household. "Pure! she is chastity itself" exclaimed Rama. "Never mind! We want the test," persisted the people. Subsequently, a huge sacrificial fire was made ready, into which Sita had to plunge herself. Rama was in agony, thinking that Sita was lost; but in a moment, the God of fire himself appeared with a throne upon his head, and upon the throne was Sita. Then, there was universal rejoicing, and everybody was satisfied."

"After Rama regained his kingdom, he took the necessary vows which in olden times the king had to take for the benefit of his people. The king was the slave of his people, and had to bow to public opinion, as we shall see later on. Rama passed a few years in happiness with Sita, when the people again began to murmur that Sita had been stolen by a demon and carried across the ocean. They were not satisfied with the former test and clamoured for another test, otherwise she must be banished."

"In order to satisfy the demands of the people, Sita was banished, and left to live in the forest, where was the hermitage of the sage and poet Valmiki. The sage found poor Sita weeping and forlorn, and hearing her sad story, sheltered her in his Âshrama. Sita was expecting soon to become a mother, and she gave birth to twin boys. The poet never told the children who they were. He brought them up together in the Brahmachârin life. He then composed the poem known as Ramayana, set it to music, and dramatised it."

"Under the direction of Valmiki, the life of Rama was sung by Lava and Lava and Kusha, who fascinated the whole assembly by their charming voice and appearance. Poor Rama was nearly maddened, and when in the drama, the scene of Sita's exile came about, he did not know what to do. Then the sage said to him, "Do not be grieved, for I will show you Sita." Then Sita was brought upon the stage and Rama delighted to see his wife. All of a sudden, the old murmur arose: "The test! The test!" Poor Sita was so terribly overcome by the repeated cruel slight on her reputation that it was more than she could bear. She appealed to the gods to testify to her innocence, when the Earth opened and Sita exclaimed, "Here is the test", and vanished into the bosom of the Earth. The people were taken aback at this tragic end. And Rama was overwhelmed with grief."

"Rama and Sita are the ideals of the Indian nation. All children, especially girls, worship Sita. The height of a woman's ambition is to be like Sita, the pure, the devoted, the all-suffering!"

"Sita is typical of India — the idealised India. The question is not whether she ever lived, whether the story is history or not, we know that the ideal is there. There is no other Paurânika story that has so permeated the whole nation, so entered into its very life, and has so tingled in every drop of blood of the race, as this ideal of Sita. Sita is the name in India for everything that is good, pure and holy — everything that in woman we call womanly. If a priest has to bless a woman he says, "Be Sita!" If he blesses a child, he says "Be Sita!" They are all children of Sita, and are struggling to be Sita, the patient, the all-suffering, the ever-faithful, the ever-pure wife. Through all this suffering she experiences, there is not one harsh word against Rama. She takes it as her own duty, and performs her own part in it. Think of the terrible injustice of her being exiled to the forest! But Sita knows no bitterness. That is, again, the Indian ideal. Sita was a true Indian by nature; she never returned injury."

"The two princes, Rama and Laksmana, having slain the raksasas who were interfering with Visvamitra’s sacrifice, are informed by that great sage that they will now journey to Mithila to witness Janaka’s sacrifices. At the same time, Visvamitra tells them of a wonderful bow in Janaka’s possession."

"...the two princes are introduced to Janaka, they again hear of the bow’s history. It is in this retelling that we are first introduced to Sita. Janaka tells his guest that his daughter’s “bride-price“ is “great strength? He has set the following condition for the winning of his daughter: the successful suitor must string the bow of Shiva. No king has been able to do this, though many have tried. The kings, angry, laid siege to Janaka’s city, Mithila. After a year, Janaka, nearly defeated propitiated the gods and was sent help. The besieging kings led in fear. After relating this story, Janaka says: If Rama can string this bow, sage, I will give to this descendant of Dasaratha my daughter, Sita, who was not born from a womb."

"Rama easily lifts, strings, and breaks the great bow, and wins Sita. Dasaratha is sent for and a marriage is arranged. Marriages are also arranged for Rama’s other brothers, Bharata, Laksmana, and Satrughna."

"She is said to be as lovely as a goddess, and is compared to Sri, goddess of beauty. She is said to possess virtue and beauty. Of her personality, we know only that she is in love with her husband, and she is said to be devoted to Rama."

"Rama, having learned that he is to be exiled for fourteen years, goes to tell his wife. She, hearing of her husband’s change in fortune and his resolution that she remain in Ayodhya, begs Rama to be allowed to accompany him and is desperate to share in his fortunes."

"...she is so set on accompanying her husband into exile that she says to him: If you do not want to take me, suffering so, to the forest with you, then I will commit suicide by means of poison, fire, or water."

"Now, if you will not take me, determined, to the forest, then I will this very day drink poison so I will not fall under the influence of my enemies!"

"What could my father Vaideha, the lord of Mithila, have had in mind when he took you for a son-in-law, Rama, a woman with the body of a man? How the people lie in their ignorance! Rama’s “great power” is not at all like the power of the blazing sun that brings the day."

"She breaks into sobs in Rama’s arms. Rama finally relents, and Sita: accompanies her lord to the forest."

"A woman who holds her husband dear whether he is in the city or the forest, whether he is good or evil gains worlds that bring great blessings. But bad women have no sure understanding of virtue and vice. Their hearts are the slaves of desire, and they lord it over their husbands."

"Her deference to Anasuya, her grateful acceptance of advice from an elder, her speaking only after having been addressed — all these create in the mind of the audience a feeling that Sita is not only a devoted, loving, and self sacrificing woman, but a deferential and unassuming one as well, despite her earlier behavior."

"Sita next plays a prominent role in the Aranyakanda. The first of two events in which she figures, which must be considered a harbinger of the later, is the abduction by the demon Viradha. Immediately Rama and his brother slay the aggressor, freeing Sita."

"In the second episode, we see Sita again abducted this time by Ravana. In this famous scene, we learn much more about her. Ravana has decided to abduct her for revenge. He has devised a plan: Marica is to take the shape of a golden deer and prance about in front of the ashram. Sita upon seeing the deer will want it and send Rama after it. Rama will go, leaving Laksmana behind, and then through a trick of voice, Marica will call out for Laksmana’s help, and Laksmana too will be lured off. This happens, leaving Sita alone, and Ravana abducts her."

"Sita’s unusually demanding behavior; initially we see her insist that Rama capture the deer alive. Laksmana realizes that the deer is, in fact, Marica, and Rama decides to kill the animal and take its skin. Sita’s strong will is again her most striking trait. When she begged Rama to accompany him to the forest Sita used virtually all of her persuasive talents on her husband, although her exact motives were difficult to determine, and now again her demanding nature emerges. Even though the stated motive—her mothers-in~law would enjoy possessing the deer—clouds the issue of her own interests, the action appears to be largely self-centered."

"Sita’s aggressive and cruel behavior towards her brother-in-law, is a heretofore unseen part of her character. She convinces Laksmana to leave her and go to Rama’s defense. Her outburst, again under the pretext of concern for her husband’s safety, is revealing. She accuses Laksmana of being a spy for Bharata or having designs on her."

"You are a very wicked person, and alone followed Rama, all alone, to the forest, concealing your (real) motives for the sake of (getting) me or spying for Bharata."

"Without doubt, right in front of you Saurnitri, I will kill myself: even for a moment I cannot live on this earth without Rama."

"Sita, alone and worried about Rama, is approached by Ravana in disguise. Thinking him a brahman and fearing a curse, Sita initially treats him respectfully. Ravana reveals himself and propositions her. Repulsed at the thought. Sita castigates his impudence. Ravana, mad with infatuation and desiring revenge abducts Sita, and as he carries her away in his magical chariot she cries out “Rama, Rama.”"

"Sita is abducted as soon as she is left defenseless. Sita acknowledges Ravana only because she knows that social proprieties require respectful treatment of a brahman. She is also afraid that he will curse her. The respect that Sita feels she owes the brahman, again an authority figure, is clearly based on fear."

"Sita is taken by Ravana to the Ashoka grove where she is confined. She refuses his advances and is given one year to yield or die. Ravana makes various threats as do the demonic women who guard her. Sita bravely counters these threats, preaching the virtues of a true wife, and reviling the demon."

"As the year passes, and the taunts and threats become more intense, Sita gives way to despair. She wonders why Rama, the husband to whom she is so devoted, has deserted her and not come to her rescue, and how she has survived without her beloved lord. Sita’s lamenting is turned inward. She blames herself for her condition."

"After many adventures the story culminates in the battle between Rama and Ravana. Sita is rescued. Rama summons his princess [Sita], but instead of being overjoyed at seeing her once again, is overcome by shame."

"What illustrious man of good family would take back a woman who had lived in another’s house even though he longs to? How can one who has pretensions towards a great family take you back, when you have sat upon Ravana’s lap and have been looked upon by his lustful eyes? The reason I won you back was to restore my fame. l have no attachment to you. Leave here as you wish! This is what I have decided: choose Laksmana or Bharata as you please. Choose Sugriva, the lord of the monkeys, or the raksasa king Vibhisana. Make up your own mind as you like. Sita."

"Crushed by his words, Sita undertakes an ordeal by fire, so that she might prove her faithfulness to her lord. She calls upon Agni, the god of fire, to testify to her purity, and casts herself into the fire. But Agni, recognizing her purity, refuses to consume her. The gods then descend from heaven to testify to her purity and faithfulness. Rama, commenting that he knew all along that she was pure and only wanted the citizens to be satisfied, takes her back. Reunited once again, they return to Ayodhya where Rama takes up his rightful position as king."

"The two live happily for some time; however, Sita’s ordeal is not over. Doubts as to Sita’s fidelity are circulating among the common people. Unable to endure the rumors, Rama orders Laksmana to take the pregnant Sita to the desolate forest and abandon her, which he dutifully does."

"Sita is an apparently innocent victim of fate. She has suffered numerous horrors for no other reason than that she is Rama’s wife. Faithful to her lord, she has little choice but to follow him into exile. Deprived of the privileges of royalty, Sita lives in the forest, suffering the hardships of an ascetic life. As a result of a plot to take revenge upon her lord, she becomes the victim of a brutal and humiliating abduction, which brings shame and dishonor to her and her family."

"Rama undertakes this Sacrifice traditionally sanctioned to confirm a monarch’s hegemony. During the sacrifice, Rama’s two sons, Lava and Kusa, recite the Rama story as composed by Valmiki. At the end of the recitation, Rama is so moved by the story of his own adventures and of the suffering of his beloved wife. Sita, that he decides to take her back, despite the rumors and slanderous talk of his subjects. He gives orders to have her brought before him and to have her once more attest to her fidelity. Sad and forlorn, Sita appears before the citizens and vows that she has always been faithful to her lord Rama. She takes an oath:"

"Since I have never thought of any man but Rama, let the Goddess Madhavi [the Earth] split open before me."

"Sita takes an oath."

"As Sita speaks, the Earth, her mother, gives her refuge. Sita, twice rejected by her lord, and once abandoned, though pledging her faithfulness to Rama, now prefers death to life with him. The roles have been reversed, and it is Rama who must suffer the pain of abandonment."

"After suffering countless insults and rejections, Sita finally takes revenge on Rama in the most aggressive manner she knows. In carrying out her characteristic and oft repeated threat of self-immolation, she brings to a culmination her passive-aggressive response to Rama."

"The well-known Sanskrit hymn that defines the Panchakanyas (five iconic heroines of Hindu epics) runs:"

"Sanskrit transliteration IAST: ahalyā draupadī sītā tārā mandodarī tathā । pañcakanyāḥ smarennityaṃ mahāpātakanāśinī॥"

"English translation: Ahalya, Draupadi, Sita, Tara and Mandodari One should forever remember the Panchakanya who are the destroyers of great sins."

"Mahari dance tradition in which the Oriya verse goes: Pancha bhuta khiti op tejo maruta Byomo Pancha sati nirjyasa gyani bodho Gomyo Ahalya Draupadi Kunti Tara Mandodari totha Pancha kanya..."

"Five elements, earth, water, fire, wind, [[ether are in essence the five satis. This the wise know as Ahalya, Draupadi, Kunti, Tara and Mandodari Five virgins...Ahalya personifies water, Draupadi represents fire, Kunti symbolises mother earth, Tara personifies wind and Mandodari ether. Draupadi’s personality personifies fire, while Sita (whom she incongruously includes in the group instead of Kunti) is the daughter of the earth."

"Valin assured Tara that he would only overthrow Sugriva and not hurt him in any other way. In course of the fight, Valin was mortally wounded by Rama - unjustly though - and, finding his death imminent, made peace with Sugriva. Along with other last minute instructions on how to administer the kingdom, Valin explained to Sugriva that since Tara’s judgment was always sound, he should follow her advice."

"The profiles of eleven women who have been clearly referred to as ideals or given enough importance are Ahalya, Draupadi, Tara, Kunti, Mandodari, Sita, Savitri, Parvati, Damayanti, Maitreyi and Shakuntala. Evidently, all of them were not held in the same degree of esteem and reverence. The first five women, known as pancakanya, may be recommended for daily prayers but none of them is regarded as an ideal woman, at least not recommended by anyone for emulation by others. The only exception is Draupadi who was praised by Gandhi for her wisdom and courage."

"In spite of several plus points to their credit – like the wisdom, courage, and sagacity of Draupadi, Tara and Damayanti, the keen and lively interest they evinced in their surroundings and also the part played by the former two in the management of their respective realms, the strong sense of duty, love and loyalty to their respective husbands as shown by Kunti, Mandodari and Shakuntala, the carving for knowledge as expressed by Maitreyi – none of them is a model for Hindu women."

"Contrarily, epic characters like Draupadi and Tara, whose devotion to their husbands and affinal families was duly noted, participated in activities outside the confines of their homes. On this additional merit, therefore, they should have superseded Sita, Savithri or Parvati as ideal women."

"Ahalya “for her forbearance is likened to the freshness and active nature of the wind Tara (all the three women of that name, that is, Harishchandra’s queen, Vali’s wife and Brihaspati’s wife who is Chandra’s beloved) is associated “with space and has the quality of intelligence, compassion and large-heartedness; Mandodari with the element of water, turbulent on the surface yet deep and silent in her spiritual quest."

"Thus by the mighty Sire addressed They all obeyed his high behest, And thus begot in countless swarms Brave sons disguised in sylvan forms. Each God, each sage became a sire, Each minstrel of the heavenly quire, Each faun, of children strong and good Whose feet should roam the hill and wood. Snakes, bards, and spirits, serpents bold Had sons too numerous to be told. Báli, the woodland hosts who led, High as Mahendra's lofty head, Was Indra's child. That noblest fire, The Sun, was great Sugríva's sire, Tára, the mighty monkey, he Was offspring of Vrihaspati: Tára the matchless chieftain, boast For wisdom of the Vánar host. Of Gandhamádan brave and bold The father was the Lord of Gold."

"And the worthy daughters of those far-famed ladies [Ahalyâ, Târâ, Mandodari, Kunti, and [Draupadi] of the Paurânika age, whose names we are to repeat every morning—they can no longer marry more than one husband at a time, even if they want to, and so they turn unchaste."

"...refers to some real event amongst the aboriginal tribes; namely, the quarrel between an elder and younger brother for the possession of a Raj; and the subsequent alliance of Rama with the younger brother. It is somewhat remarkable that Rama appears to have formed an alliance with the wrong party, for the right of Vali was evidently superior to that of Sugriva; and is especially worthy of note that Rama compassed the death of Vali by an act contrary to all the laws of fair fighting. Again, Rama seems to have tacitly sanctioned the transfer of Tara from Bali to Sugriva, which was directly opposed to modern rule, although in conformity with the rude customs of a barbarous age; and it is remarkable that to this day the marriage of both widows and divorced women is practiced by the Marwars or the aborigines of southern Caranatic, contrary to the deep-rooted prejudice which exists against such unions amongst the Hindus at large."

"The five ideal women are role models for all Hindus. They are not perfect but they fulfill their dharma as mothers, sisters, wives, and occasionally leaders in their own right. They are most often listed as Ahalya, Draupadi, Mandodari, Sita and Tara."

"Then BaIi's soul with rage was fired, Queen Tara and the dames retired; And slowly, with a laugh of pride, The king of Vénars thus replied 'Me, fiend, thou deemest drunk with wine: Unless thy fear the fight decline, Come, meet me in the fray, and test The spirit of my valiant breast"

"Nala and Nila came behind With Hanuman of lofty mind, And valiant Tara, last in place, A leader of the Vénar race. They gazed on many a tree that showed The glory of its pendent load, And brook and limpid rill that made Sweet murmurs as they seaward strayed."

"They praise thy valour, patience, ruth, Thy firmness, self-restraint, and truth: Thy hand prepared for sin's control, All virtues of a princely soul. I thought of all these gifts of thine, And glories of an ancient line, I set my Tara's tears at naught, I met Sugriva and we fought."

"I thought of all these gifts of thine, And glories of an ancient line, I set my Tara's tears at naught, I met Sugriva and we fought. O Rama, till this fatal morn I held that thou wouldst surely scorn To strike me as I fought my foe And thought not of a stranger’s blow."

"In vain my Tara reasoned well, On dull deaf ears her counsel fell. I scorned her words though sooth and sweet, And hither rushed my fate to meet. Ah for the land thou rulest! she Finds no protection, lord, from thee, Neglected like some' noble dame By a vile husband dead to shame."

"Though stayed by Tara's fond recall, By thy dear hand I longed to fall. Against my brother rushed and fought, And gained the death I long have sought. Then Ruma thus the prince console'd From whose clear eyes the mists were rolled."

"Again the hapless Tara wept As to her husband's side she crept, And wild with sorrow and dismay Sat on the ground where Bali lay."

"And hapless Tara sank below The whelming waters of her woe, Looked upon Bali's face and fell Beside him whom she loved so well, Like a young creeper clinging round - A tall tree prostrate on the ground."

"Lover of wail beloved by me, Why hast thou fled away and left Thy Tara of all hope bereft? Unwise the father who allows His child to be a warrior's spouse, For, hero, see thy consort's fate, A widow now most desolate. For ever broken is my pride"

"Prepare with Tara and her son That Bali's rites be duly done. A store of funeral wood provide Which wind and sun and time have dried, And richest sandal fit to grace The pyre of one of royal race. With words of comfort soft and kind Console poor Angad’s troubled mind, Nor let thy heart be thus cast down, For thine is now Vanara’s town."

"When Tara' heard the words he said Within the town he quickly sped, And brought, on stalwart shoulders laid, The litter for the rites arrayed, Framed like a car for Gods, complete With painted sides and royal seat, With latticed windows deftly made."

"About thee stands in mournful mood; A sore-afflicted multitude, And Tara and thy lords of state Around their monarch weep and wait. Arise my lord, with gentle speech, As was thy wont, dismissing each, Then in the forest will, we play. And love shall make our spirits gay, The Vanar dames raised Tara, drowned In floods of sorrow, from the ground;"

"With royal Ruma by his side, Or Tara yet a dearer bride, He spent each joyous day and night In revelry and wild delight, Like Indra whom the nymphs entice To taste the joys of Paradise."

"The king, untroubled by alarms, Held Tara in his amorous arms, And in the distant bower with her Heard not each clamorous messenger. Then, summoned at the lords' behest, Forth from the city portals pressed, Each like some elephant or cloud, The vanaras in a trembling crowd: Fierce warriors all with massive jaws... With eyes of furry Lakshman viewed."

"Son of Queen Tara, Angad ran To parley with the godlike man. Still fiery-eyed with rage and hate Stands Lakshman at the city gate, And trembling Vénars scarce can fly Scathed by the lightning of his eye. Go with thy son, thy kith and kin, The favour of prince to win And bow they revered head that so His fiery wrath may cease to glow."

"A faithful friend untouched by blame. May look upon another's dame. He passed within, by Tara pressed, And by his own impatient breast. Refulgent there in sun like sheen Sugriva on his throne was seen."

"He ceased: and Tara starry-eyed Thus to the angry prince replied : Not to my lord shouldst thou address A speech so fraught with bitterness: Not thus reproached my lord should be, And least of all, O Prince, by thee. He is no thankless coward – no- With spirit dead to valours glow."

"She ceased: And Laksmana gave assent, Won by her gentle argument So Tara's pleading, just and mild, His softening heart had reconciled. His altered mood Sugriva saw, And cast aside the fear and awe, Like raiment heavy with the rain, Which on his troubled soul had lain. Then quickly to the ground he threw His flowery garland bright of hue."

"Sugriva’s heart swelled high with pride As to the prince he thus replied:’Come we speed forth without delay': ’Tis mine thy mandate to obey’ Sugriva bade the dames adieu, And Tara and the rest withdrew. Then at their chieftain's summons came The Vénars first in rank and fame, A trusty brave and reverent band, Meet e'en before a queen to stand."

"Far southward, as his lord decreed, Wise Hanumén, the Wind-God's seed, With Angad his swift way pursued, And Tara's warlike multitude. Strong Vinata with all his band Betook him to the eastern land, And brave Sushen in eager quest Sped swiftly to the gloomy west."

"But Hanumén, while Tara, best Of splendid chiefs, his thought expressed, Perceived that Bali's princely son A kingdom for himself had won. His keen eye marked in him combined The warrior's arm, the ruler’s mind And every noble gift should grace."

"Go, you bow at Sugreeva’s feet, And in my name the Monarch greet. Before the sons of Raghu bend, And give the greeting that I send Greet kindly Ruma too, for she A son's affection claims from me, And gently calm with friendly care My mother Tara's wild despair; Or when she hears her darling's fate The queen will die disconsolate.' Thus Angad bade the chiefs adieu."

"Then Ruma his devoted wife For her dead lord will leave her life, And Tara, widowed and forlorn, Will die in anguish, sorrow-worn. On Angad too the blow will fall Killing the hope and joy of all. The ruin of their prince and king The V6nars' souls with woe will ring."

"Rama himself makes no effort at conciliation and hears no testimony from Vali. He simply passes judgment and assassinates him for taking Sugriva's wife even though Sugrlva had taken his wife Tara after blocking the mouth of the cave and assuming the throne in Kiskindha."

"Sanskrit transliteration IAST: sugrivah prapya kiskindharh nanadaughanibhasvanah; nasya tanmamrse vaii tam tara pratyasedhayat. sugrivah prapya kiskindham nanada."

"Purport in English: When we reached Kishkinda, Sugriva roared with a sound like a flood. Valin did not tolerate it from him. Tara checked him."

"Sanskrit transliteration IAST: cintayitva muhurtarh tu tara taradhipaprabha; patimityabravltprajna srnu sarvam kapisvara."

"Purport in English: Look, you [Tara] knowing the speech of all beings, endowed with intelligence! With whom as support this pseudo-brother of mine arrived?"

"Sanskrit transliteration IAST: garhayitva sa kakutstharh papata bhuvi murchitah; tara dadarsa tam bhumau tarapatimiva cyutam."

"Purport in English: He [Vali] censured the descendant of Kukustha (Rama) and fell on the ground unconscious. Tara saw him fallen on the ground like the lord of the stars."

"When Valin had been slain, Sugriva returned to Kiskindha and to her whose lord had fallen, Tara, whose face was like the lord of the stars."

"Of the five kanyas, none quite measure up to the standard of monogamous chastity, commended so overwhelmingly in our culture. Each has had either an extra-marital relationship or more than one husband. Of this group three – Ahalya, Tara, and Mandodari – belong to the Ramayana, the epic composed by Valmiki, the first seer-poet."

"In the Mahabharata she is called sarvabhutarutajna, able to understand the language of all creatures. In the Kishkindha Kanda of the Ramayana, we see her warning Vali against Sugriva when he comes to challenge Vali for the second time."

"Appearances are deceptive, she [Tara] points out; normally no contestant returns to the field so soon after having been soundly thrashed. Moreover, she says, she has heard that Rama, prince of Ayodhya, has befriended him. She urges Vali to anoint Sugriva as the crown prince and live in peace with him. Vali, in the Mahabharata account, suspects that Tara might be favouring Sugriva and therefore rejects her advice."

"By brushing aside her wise warning, he walks into Rama’s arrow, as he himself admits while he lies dying. He pays a fine tribute to his wife, imploring Ram to ensure that tapasvinim Tara is not insulted by Sugriva and advising Sugriva to follow Tara’s advice unquestioningly. She is skilled, he says, in assessing a situation and deciding what action should be taken; she never judges the merit of anything wrongly."

"After Vali’s fall, Tara not only rallies the fleeing subjects, but also shows great political sagacity. When Hanuman asks her to stop grieving and place her son Angada on the throne, she refuses, since, with his uncle Sugriva alive, this would be inadvisable. Then she rushes to Rama and, in an extremely forceful speech, demands that he kill her too. The strength of her personality in facing up to the prince of Ayodhya is strikingly portrayed. In Krittibas’ Bengali Ramayana, Tara curses Rama to be slain by Vali in a future birth. This is confirmed in the Mahanataka and the Ananda Ramayana where the hunter who causes Krishna’s death is Vali reborn. In several vernacular versions of the epic, Tara also curses Rama that he will not be able to enjoy the company of Sita for long. Tara’s upbraiding elicits Rama’s assurance that Sugriva will protect both her and her son’s rights. To ensure that her son Angada is not deprived of his father’s throne, she becomes her brother-in-law Sugriva’s consort."

"When Lakshmana storms into the inner apartments of Kishkindha, to upbraid Sugriva who has reneged on his promise to track down Sita, it is Tara who is sent by the terrified Sugriva to tackle this rage-incarnate. Approaching Lakshmana with intoxicated, half-closed eyes and unsteady gait, lovely, slim, unashamed, Tara effectively disarms him. She gently reprimands him for being unaware of lust’s overwhelming power that overthrows the most ascetic of sages, whereas Sugriva is a mere vanara (a forest dweller). When he abuses Sugriva, Tara fearlessly intervenes, pointing out that the rebuke is unjustified and details all the efforts already made to gather an army. Once again, as when tendering advice to Vali, Tara displays her superb ability to marshal information and to intervene in a crisis. Thus, she acts as Sugriva’s shield while ensuring that her son Angada becomes the crown prince. In the Mahabharata there is an interesting statement in the Vana Parva that Vali and Sugriva fought over a woman. Surely that woman was the remarkable Tara for, the Ramayana tells us, when attendants report Lakshmana’s arrival, Sugriva is so engrossed in Tara (and not his original wife Ruma) that he remains oblivious to the news."

"In the Balinese dance Kebyar, Rama helps Sugriva get his lover, Dewi Tara, back from his brother, SuVali. In both the Nrisimha Purana and the Mahanataka, Tara is actually Sugriva’s wife whom Vali forcibly took away."

"The Telegu Ranganatha Ramayana has an even more interesting account of Tara’s origins that aligns her more closely with Ahalya, by also depicting her as not born of woman. In this account, Tara is said to have emerged along with the other apsaras during the churning of the ocean for amrita, the nectar of immortality. Tara was then gifted to Vali and Sugriva for the help they had given the gods. Subsequently, Sugriva married Sushena’s daughter Ruma."

"The earliest bearer of the name Tara is the wife of Brihaspati who runs away with his disciple Chandra, causing the Tarakamaya war between the devas and their stepbrothers, the asuras. The name Tara, therefore, carries an aura of internecine strife. Tara, like Helen with Paris, let herself be ruled by her preferences, ignoring social conventions in choosing to leave her ascetic husband for the young and irresistibly handsome Chandra. Even after the war, when the devas and the asuras fight again over possession of her son, it is she who has the last word. As this second war is inconclusive, Brahma himself requests Tara to declare who is the father of her son. Once again, Tara chooses to announce the truth instead of hiding behind the safety of conventions and declares that Chandra, not Brihaspati, is the father. That is how she becomes the ancestress of the Lunar dynasty, the Chandra Vamsa, whose fortunes are the stuff of Vyasa’s epic."

"Tara is the name of the second of the Ten Mahavidyas (the ten Transcendental Wisdoms). Erich Neumann, while discussing the highest form of the feminine archetype, the Goddess of Spiritual Transformation, views Tara as the highest evolution of this universal aspect of consciousness. Her name signifies both ‘star’ and ‘the pupil of the eye’, conveying the idea of a focal point, which suggests that Tara is in some manner a very concentrated essence. We can also interpret her name as coming from the causative form of the verb t.’r, meaning ‘to cross’, ‘to traverse’ or ‘to escape’. Like Draupadi, as we shall see later, Tara is ‘she who ferries across’, ‘she who saves’. Indeed, by her intrepidactions Tara, the wife of Vali, saves the kingdom and her son from ruin."

"Tara and Mandodari are parallels. Both offer sound advice to their husbands who recklessly reject it and suffer the ultimately responsible for the deaths of their husbands. Thereby, they are able to keep their kingdoms strong and prosperous as allies of Ayodhya, and they are able to continue to have a say in governance. Tara and Mandodari can never be described as shadows of such strong personalities as Vali and Ravana."

"As a sinister planet looks over Star Rohini when she is devoid of Moon, that extremely sinister Ravana then looked over the glorious and youthful princess Seetha."

""Glittering like the glitter of gold, silkened in ochry silks, you are like a lotus-tendril garlanded with divine lotuses as your ensemble, who are you?" Thus Ravanan started addressing Seetha"

"Your hips are beamy, thighs burly akin to elephant's trunks, and these two breasts of yours that are ornamented with best jewellery are rotund, rubbing and bumping each other, and they are swinging up and up, their nipples are brawny and jutting out, and they are smoothish like palm-fruits, thus they are covetable for they are beautiful."

"I have not hitherto seen any earthly female with this kind of features on the face of earth; or, a goddess - no; a gandharva female - no; yaksha female - no; kinnaraa female - no, none whosoever! I marvel why an excellent one in all the three worlds by her features, more so, fragile and youthful as yourself should be living here in the thick of forest."

"Standing on the sky I can lift up the earth with two of my arms, I can completely gulp down any ocean, standing in war I can even put the Death to death. Indeed, I can split the Sun and splinter the earth with my splitting arrows, oh, mad woman [Sita], I can assume any form as I wish, and endow any wish you wish, such as I am, I must be your husband, behold me."

"O Seetha with best complexion! Whatever limit has been made by me to you, those two months are protectable to me. Thereafter ascend my bed. Above two months you not desiring me as husband will be killed in my kitchen for my breakfast."

"Ravana, unwilling under the influence of vanity to restore a stranger's wife, as well as Duryodhana to part with a portion of his kingdom."

"Separating [the flesh and blood of the demon] Hiranyakasipu from his skeleton,....and performing many valorous deeds, having killed the Ten-headed [demon Ravana],..."

"Well, what is the Ramayana? The conquest of the savage aborigines of Southern India by the Aryans! Indeed! Ramachandra is a civilised Aryan king and with whom, is he fighting? With King Ravana of Lanka. Just read the Ramayana., and you will find that Ravana was rather more and not less civilised than Ramachandra. The civilisation of Lanka was rather higher, and surely not lower, than that of Ayodhya. And then, when were these Vanaras (monkeys) and other Southern Indians conquered? They were all, on the other hand, Ramachandra's friends and allies. Say which kingdoms of Vali and Guhaka were annexed by Ramachandra?"

"Then, Rama the annihilator of enemies, answered Vibhishana and said "Alas! What glory, what majesty is Ravana's the Lord of Demons! Ravana is beaming like the sun with his rays difficult to be gazed, neither can the eye rest on him such is the binding strength of his magnificence! The body of celestial or demonical heroes may not be so radiant in this manner as this body of the king of demons. All the warriors of the suzerain Ravana are as high as hills. All fight with mountains. All wield fiery weapons. Amidst the fiery ghosts of terrible aspect, this king of demons shines like Yama the Lord of Death surrounded by blazing genii endowed with hideous forms. By good luck, that wretch comes today within my range of sight! Today, I shall expunge my wrath, born of Seetha's abduction!""

"That Ravana, coming within the range of arrow-shots of Rama and Lakshmana, resembled Rahu (the demon who is supposed to seize the sun and the moon), standing in the vicinity of the moon and the sun."

"Seetha is no other than Goddess Lakshmi (the divine consort of Lord Vishnu), while you are Lord Vishnu. You are having a shining dark-blue hue. You are the Lord of created beings. For the destruction of Ravana, you entered a human body here, on this earth."

"They not only want to ban what is objectionable and hurting to followers of some religions : they also want to ban what is sacred or at least valuable and uplifting to members of another religion. A great many secularists have blamed the Ramayana and Mahabharata TV serials for the "rise of Hindu communalism" and for the Ram hysteria. Of course, Ram was never that far away from the ordinary Hindu's consciousness, that the TV serials could have made much of a difference. Through Tulsidas' Hindi Ramayana, the common people in North India are thoroughly familiar with Ram, Sita and Hanuman, and they don't need TV serials to remind them. For the urban elites, it may have been a reminder of the culture they are in danger of forgetting. But for those secularists who have been completely alienated from their culture, these TV serials were anathema, and so, of course, they wanted them to be banned... But I think it is time the secularists come out and admit that a ban on Hindu TV serials is dear to them not because of the law and order situation, but because of the fact that these serials remind Hindus of Hindu culture."

"Notice the controversies which were kicked up over the telecasting of Ramayana and Chanakya, notice the hesitations on account of which the telecasting of Krishna was delayed for months and months. And notice too that these controversies were kicked up by columnists and the like - not by the common masses they so adore - and the hesitations hobbled politicians and civil servants - not the masses. .... we are taught to look upon Ramayana or Mahabharata or the story of Chanakya as "communal", and the legends of Shivaji and Rana Pratap as "revanchist"..."

"When the Ramayana was being shown as a serial on TV, Leftist and progressive artists, led by doughty warriors like A.K. Hangal and Dina Pathak, organised a protest in Bombay to protest against this "communal" act... [Similarly...] Addressing a rally at the conclusion of the march, Dina Pathak castigated Doordarshan for showing another "communal" item on its network - a report of the archaeological discovery, by Dr. S.R. Rao, of the remains of ancient Dwarka...."

"The rise of Hindutva politics is also often tied to the airing of Ramayana , which has apparently helped the BJP become a major political player on the national stage. It is believed that the proposal of the serial had to face resistance from some ideologically committed bureaucrats, who claimed that the public broadcaster of a secular state shouldn’t air anything remotely religious (when it comes to Hinduism, the definition of secularism suddenly adopts its western form). While I do find some merit in the argument that Ramayana played a part in the socio-political history of India, I think the claimed ideological or political effects of the serial are exaggerated. I am more inclined to believe that since the Left was dumbfounded by the success of Advani’s Ram Rath Yatra, they somehow blamed it on a TV serial..."

"There were many interesting incidents during the telecast of Ramayan. Apart from powerhouses being set on fire by frenzied mobs if there was a power cut during the telecast, brides were said to have run away from the marriage mandaps, to not miss watching Ramayan, before completing the nuptials."

"Streets in Karachi (Pakistan) were said to have worn a deserted look on Sunday mornings during the telecast. Even funeral processions were said to have been halted, with the corpse made to sit on a chair with open eyes to watch Ramayan for one last time!"

"In Delhi, ministerial swearing-in ceremonies had to be delayed for lack of attendance, political rallies had to be postponed and the Hindu-Muslim rioters in Muzaffarnagar were said to have found deserted streets."

"Such was the impact of Ramayan! As one newspaper put it, ‘It was a revolution in those times.’"

"Every Sunday, the train from Patna to Delhi would be delayed by one hour. The railway inspectors who were sent to find out the mystery behind this phenomenon discovered that only on Sundays the long-distance train reached a station called Rampur at 9 a.m. All the passengers, guards and even the driver would get off the train and go straight to the waiting room. They would sit in front of a TV set, garland it, break a coconut, light incense sticks and shout ‘Jai Shri Ram’."

"Normally, looking at the Ramayana story externally, we would be tempted to call the Vanaras and Raksasas Anaryas. However, the Ramayana depicts situations where members of these societies use the term 'Arya' to refer to each other."

"Normally, looking at the Ramayana story externally, we would be tempted to call the Vanaras and Raksasas Anaryas. However, the Ramayana depicts situations where members of these societies use the term 'Arya' to refer to each other."

"Indians do not get tired to listen to the story of Ram in ashrams or to watch it in village plays. When in the 1980s the Ramayana was shown on TV every Sunday morning over a couple of years, the streets were as empty as otherwise only during curfew or a world cup cricket match between India and Pakistan. Even the flights on Sunday morning had fewer passengers as usual."

"Before the play, a pooja (worship) is performed for the actors and thereafter they are considered true embodiments of their roles. Many spectators touched respectfully the feet of the 12-year old boy who played Ram, when there was an occasion during breaks. The actors were right in the midst of the crowd in some of the scenes. Nearby, a group of men dressed in white cotton cloth with yellow turbans sat in a circle on the ground and chanted the whole Tulsidas Ramayana of 24,000 shlokas... There was a festive atmosphere with plenty of food carts and stalls selling trinkets. When Ram went into exile, several thousand spectators walked with him around two kilometres to the place, where the next episode would unfold. An amazing experience in itself... I have particularly fond memories of the journeys back across the Ganges in the middle of the night after the play. Mainly men crossed over to the town on the other side on countless, crowded boats in the stillness of the night—once it was even four in the morning. They excitedly narrated to each other how admirably Ram had conducted himself today and how exemplarily Sita had reacted –as if it just happened and they had the good fortune of being present. When the talking stopped, they started singing “Siya Ram, jay Siya Ram”—everyone in his own tune and rhythm. Towards the end of the boat ride, while gliding past a Shiva temple on the ghats in Varanasi, they interrupted “Siya Ram” and full throatily shouted a salutation to Shiva: “Hara Hara Mahadev!”"