ramayana

"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!”"

"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."

"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...."

"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."

"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!"

"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’."

"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."

"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."

"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..."

"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."

"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?"

"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."

"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."

"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."

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

"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!""

"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."

""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"

"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."

"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."

"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."

"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."

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

"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?"

"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."

"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."

"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."

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

"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."

"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."

"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."

"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."

"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."

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

"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."

"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."

"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."

"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"

"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."

"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."

"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."

"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."