35 Origin and Development of Ramayana
V. Venkata Ramana Reddy Ramana Reddy
Introduction
Indians are the descendents of one of the oldest civilizations. We need to be really proud of our ancient history and cultural heritage. Since thousands of years, not just in India but also all over the world, the character “Sri Rama” the Hero of Ramayna is one of the greatest men who influenced and touched the hearts of millions both common men and elite alike with his strength of Kavyva. The Great epic of the great deeds of Rama is chanted not only in India but in all over from ages immemorial. By some schools of thought it is deliberated whether Ramayana’s occurrence. Here we will attempt to prove it in a scientific outlook about Ramayana’s emergence and Evolution in to innumerable version in various languages. The time lines of the epic character is evaluated by Puranic and Scientific, Astrological evidences.
2. Ramayanam Aadi Kavyam
Ramayanam is the first poetry composed by Valmiki. It became as a role model for later peots and saints like Tulasidas, Kamban, Kabir Das, Tyagaraja etc. if we count there are as many as three hundred versions of the Indian epic poem the Ramayana exist in the world. The oldest version is generally recognized to be the Sanskrit version attributed to the sage Valmiki.
3. Aadi Kavi Valmiki
Sage Valmiki is revered as the Ādi Kavi, which means ‘First Poet’ for he invented śloka (i.e. first verse or epic meter). Ramayana was the first metrical work dealing with non religious secular subject and hence it is called Adikavyam. Ramayana work set the base and defined the form to Sanskrit poetry. Valmiki is celebrated as the harbinger-poet in Sanskrit literature.
4. Evolution of Ramayana in India
Valmiki was a contemporary of Rama, the son of Dasharatha. During his life in exile in the forest, SriRama visited Valmiki Asram. Valmiki Ramayana contains descriptions and referene to ancient themes. Valmiki completed writing the Ramayana story in 24000 verses.
The great epic is divided into seven Kandas (sections).
Bala Kandam
Ayodhya Kandam Aranya Kandam
Kishkinda Kandam Yudda Kandam
Uttara kandams Kandam
There are many Ramayanas but they are all written much later and all of them refer to the seer Valmiki. Therefore Valmiki has a unique place. He has written his Ramayana as a history and not as a devotional book.
4.1.Various Ramayanas in Indian Languages
Ages after ages many a poet’s after poet had wrote the story of Ramayana in their own verse and own style. The trend is still continuing till date. So there are many poets of who authored Ramayana had found in the history of Indian literature. The original Valmiki version has been adapted or translated into various regional languages. To name few examples include the 12th century Tamil language Ramavataram, 14th century Telugu language Sri Ranganatha Ramayanam.
There are many versions made in various Indian languages are listed below. Among them there are most prominent Sanskrit and other language versions of the Ramayana. Some primarily recount Valmiki’s narrative, while others focus more on peripheral stories and/or philosophical expositions.
Adhyatma Ramayana
Spiritual Ramayana is extracted from the Brahmanda Purana, traditionally ascribed to Vyasa. It is thought to be the inspiration for Tulsidas’ Ramcharitmanas in Awadhi. While the Valmiki Ramayana emphasizes Rama’s human nature, the Adhyatma Ramayana tells the story from the perspective of his divinity. It is organized into seven Kandas, parallel to Valmiki’s.
Vasistha Ramayana
(more commonly known as Yoga Vasistha) is traditionally attributed to Valmiki. It is principally a dialogue between Sage Vasistha and Rama in which Vasistha advances many of the principle tenets of Advaita Vedanta. It includes many anecdotes and illustrative stories, but does not recount Valmiki’s story of Rama in detail. Laghu Yoga Vasishtha, by Abhinanda of Kashmir, is an abbreviated version of the Yoga Vasistha.
It is traditionally attributed to Valmiki. While it briefly recounts the traditional story of Rama, it is composed primarily of stories peripheral, though related, to Valmiki’s narrative. These include Ravana’s abduction of Sita and Rama’s installment of the Shiva Lingam at Rameswaram.
Agastya Ramayana
It is also traditionally attributed to Agastya.
Traditionally attributed to Valmiki, includes related stories of Rama. Its emphasis is on the role of Sita, and includes an expanded story of the circumstances of her birth as well as an account of her defeat of Ravana’s older brother, also known as Ravana but with 1000 heads.
Kannada Ramayana
The Kannada versions of the Ramayana – the Kumudendu Ramayana (a Jain version), written in the 13th century and the Kumara-Valmiki Torave Ramayana, written in the 16th century. There is another version titled Ramachandra Charita Purana written by Nagachandra during the 13th century. Two prose works by Nanadalike Lakshminarayana (‘Muddanna’) entitled Adbhuta Ramayana (1895) and Ramaswamedham (1898).
Assamese Ramayana
SapthaKanda Ramayana, The Assamese Katha Ramayana or Kotha Ramayana in the 14th century by Madhava Kandali.
Bengali Ramayana
The Bengali Krittivasi Ramayan written by Krittibas Ojha in the 15th century.
Oriya Ramayana
The Oriya Dandi Ramayana or Jagamohan Ramayana was adapted by Balaram Das in the 16th century.
Maratta Ramayana
The Marathi Bhavartha Ramayana written by Eknath in the 16th century. There is also reference of a Ramayana being translated into old Marathi during the 12th or 13th century.
Konkani Ramayana
Ramayanam written by Krishnadasa Shama in the 15th century in Kardalipura, Goa in Konkani, manuscripts found in Portugal.
Avadhi Ramayana
The Ramcharitmanas written by Goswami Tulsidas in the 16th century is the Ramayana version popular in North India.
Malayala Ramayana
The Malayalam language Adhyatma Ramayanam ‘Kilipattu’ was written by Thunchaththu Ezhuthachan in the 16th century and “Mappila Ramayanam.” among the Muslims.
Gujarati Ramayana
The Tulsi-Krta Ramayana is a Gujarati adaptation of Tulsidas’ Ramcharitamanas in the 17th century, by the poet Premanand Swami.
Urdu Ramayana
version called the Pothi Ramayana was written in the 17th century.
The Kashmiri Ramavataram Charita was written in the 19th century.
Buddhist Ramayana
Dasarata Jataka. This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku clan (of Rama) this symbolised his dynastic merits.
Jain Ramayana
Paumachariyam. This version is written as a polemic against brahmanical Sanskrit versions asserting that all characters in the Ramayana were mere mortals who engaged in conflict over moral issues. The only superhuman feat mentioned is Ravana’s ability to fly through the clouds (meghavahana). All characters are depicted as Jains and the Rama, Sita and Lakshmana visit Jain pilgrimage sites rather than ashrams (as in Valmiki ramayana) during their stay in the forest.
Other Ramayan
Champu Ramayana, Ananda Rayamana, Mantra Ramayana, Giridhara Ramayana, Shree Ramayana mangeri, Shree Ranganatha Ramayana, Bhaskara Ramayana, Gobinda Ramayana written by Guru Gobind Singhji, in samvat 1655, Radhey Shyam Ramayana.
4.2. Goswamy Tulasidas –Ramacharita Manas
Of the all Ramayana’s of Indian origin, Ramacharita Manas has special place in India especially North India. The author of this version of Ramyana is Goswami Tulsidas Tulsidas was born to Hulsi and Atmaram Shukla Dube in Rajpur, Uttar Pradesh, India in 1532. He was a Sarayuparina Brahmin by birth and an incarnation of Sage Valmiki, the author of the Sanskrit Ramayana. It is said that Tulsidas met Lord Hanuman, and through him had a vision of Lord Rama. Tulsidas wrote 12 books, the most famous being the Hindi Ramayan — “The Ramcharitmanasa” that is read and worshipped with great reverence in every Hindu home in Northern India. Tulsi left his mortal body and entered the Abode of Immortality and Eternal Bliss in 1623 A.D. at the age of91. He was cremated at Asi Ghat by the Ganga in the holy city of Varanasi (Benaras).
4.3. Tamil – Kamban-Kambaramayanam
Kamban, who wrote Kambaramayana was born in ninth century near Tanjavur. In his epic there are 10,418 verses in six Kandas with no Uttara kanda. This poen is the greatest epic in Tamil literature. Kamban imports the color of his own time and place into his narration, in Kamba Ramyana. SriRama is the supreme Lord in his composition.
5. Evolution of Ramayana all over the Globe
Ramayana had found in non-Indian Languages. The Ramayana has spread to many Asian countries outside of India, including Burma Indonesia Cambodia Laos Philippines Sri Lanka Nepal Thailand Malaysia Japan Mongolia Vietnam China These adoptions have often been marked more or less the same traditional plot except some twists and thematic variations. Some of the important adaptations of the manifestation of the core themes of the original versionIndonesian Khmer Reamker Javanese Kakawin Ramayana The Thai Ramakien The Lao Phra Lak Phra Lam
6. Origins of Ramayana
6.1. Archaeological evidences
In 1975 the Archaeological Survey of India (ASI) unearthed fourteen pillar bases of kasauti stone with Hindu motifs in Ayodhya which is of Ramayana time.
The outcome of the excavations in the form of reports are available with the ASI. Rama was born in Ayodhya and married in Mithila a place now in Nepal. Near to Mithila is Sitamarhi the place where Sita was found in a field while plugging which is still revered as the Janaki kund constructed by her father King Janaka. Rama and Sita left Mithila for Ayodhya via Lumbini.
In 249 BC, King Ashok erected a pillar in Lumbini with an inscription referring to the visits by both Rama and Buddha to Lumbini. Ashoka was much nearer in time to Rama as compared to today and would have been better aware of his facts.
Rama, Lakshmana and Sita left Ayodhya for exile and went to Sringaverapura is in Uttar Pradesh then they crossed the River Ganga. They lived on Chitrakoot hill where Bharata and Shatrughna met them and the brothers performed the last rites for their father.
Thereafter, the three wandered through Dandakaranya in Central India, described as a land of Demons; obviously tribes were inimical to the brothers’ habitation of their land. Tribal are still found in these forests.
Three of them reached Nasik, on the River Godavari, which throbs with sites and events of Rama’s sojourn, such as Tapovan where they lived, Ramkund where Rama and Sita used to bathe, Lakshman kund, Lakshmana’s bathing area, and several caves in the area associated with their lives in the forest. Rama then moved to Panchavati near Bhadrachalam, where Ravana abducted Sita. The dying Jatayu told them of the abduction.
Rama and Lakhamana left in search of Sita. Kishkinda, near Hampi, where Rama first met Sugriva and Hanuman, it is a major Ramayana site, where every rock and river is associated with Rama. Anjanadri, near Hospet, was the birthplace of Hanuman (Anjaneya); Sugriva lived in Rishiamukha on the banks of the Pampa (Tungabhadra); Sabari probably also lived in a hermitage there.
Rama and the Vanara army left Kishkinda to reach Rameshwaram, where the Vanaras built a bridge to Lanka from Dhanushkodi on Rameshwaram Island to Talaimannar in Sri Lanka. While parts of the bridge – known as Adam’s Bridge – are still visible, NASA’s satellite has photographed an underwater man-made bridge of shoals in the Palk Straits, connecting Dhanushkodi and Talaimannar. On his return from Sri Lanka, Rama worshiped Shiva at Rameshwaram, where Sita prepared a Linga out of sand. It is still one of the most sacred sites of Hinduism.
Sri Lanka also has relics of the Ramayana. There are several caves, such as Ravana Ella Falls, where Ravana is believed to have hidden Sita to prevent Rama from finding her. The Sitai Amman Temple at Numara Eliya is situated near the ashokavatika where Ravana once kept her prisoner.
6.2. Puranic evidences
Puranas are one more source of evidence they are the creation of Rishis. Our great Maharishies have systematically divided the period of shristi into Manvantars. Each Manvantar is further divided into chaturyugis ie. Four yuga, each chaturyugis consist of Krita (satyuga) Treta Dwapara Kaliyuga
The present Manvantar is Vaivaswat Manvantar. According to Puranas so far, twenty-seven chaturyugies have already been passed. Right now, it is the 28th chaturyugi, and we are still in the first phase.
It is a well-known fact that Rama was born during the later part of Treta. Hence, if we assume that Rama was born in the present chaturyugi, then it means that he was born at least 1,000,000 years ago.
Vayu purana provides us the correct chronological period of Ramayana. If we take Vayu purana’s period into consideration then the period of Rama becomes at least 18,000,000 years old. Hence, we can easily conclude that the period of Rama in the time scale is at least 1000,000 to 8,000, 000 years.
This particular view is also supported by the fact that when Hanuman travelled to Shri Lanka in search of Sita, over there he saw elephants having four teeth. Which are extinct now. Archaeologists/biologists has to prove such elephants exist on earth.
Another interesting fact that has been mentioned in Valmiki’s Ramayana is that the maternal home of Bharat and Shatrughan was in a country where transportations took place in the form of vehicles being propelled by dogs or deers. When the two brothers returned to Ayodhya from their maternal home, they crossed many places covered by snow, and were also dressed up in clothes made of wool. Now, the location in which this episode took place is yet to be ascertained.
6.3. Astrological Evidence
Based on Valmiki Ramayana using planetarium gold software
The Historical evidence can be mainly by Astronomy some historians use the modern software.
Software named ’Planetarium Gold’ (of Fogware Publishing) which is used to predict the solar/lunar eclipses and distance and location of other planets from earth by the scientists and astronomers. This software can give astronomical positions accurately to centuries backwards also. Valmiki Ramayana we will find various instances the characters gives us the planetary positions on that particular day. These can be compared with Planet positions mentioned by Valmiki in various instances. As of now, many scientists, based on astronomical data, have propounded that Rama existed around 7000 BC.
Some instances where we will find such descriptions as follows
At the time of coronation of Rama his father Dasharatha says,‘ The Sun, Mars and Rahu are at my Nakshtra’. He talked like this in Chaitra month, when the Sun always resides in Aries. It indicates that Dasharatha Nakshatra was in Aries. Rama had completed 17 years of his age, at his coronation.
Rahu takes 18.5992 years to complete its rotation. Therefore before 17 years, at Rama’s birth, Rahu must have been near its original position in Aries.
Many scholars calculated that 7323 BC as the year of Rama’s birth.
Planetarium Gold will show how all the planets show the positions as told by Valmiki.
It had found the Jupiter at 92.6°, Mars at 283° and Rahu at 181.69°. Thus all the four planets are seen near their exalted places.
It proves that we have come to the exact date of Rama’s birth as 7323 BC. It was Chaitra Masa, so the Sun was in Aries and was exalted. Venus always resides near the Sun, within two Rashis from the Sun. Therefore the Venus might be in Pisces in exaltation.
From these positions of the planets if we calculate, we find the positions 17 years later, which are similar to those recorded by Valmiki at the time of coronation.
By deeper calculations Rama’s birth date was confirmed as the 4th December 7323 BC. By similar calculations scientists found out the date of Rama’s marriage as 7th April 7307 BC, on Bhadrapada Shuddha 3, Uttara Phalguni Nakshatra. They went to forest on 29th November 7306 BC on Thursday. Valmiki mentions Thursday, when Rama’s coronation was proposed. But he had to go to forest on the same day.
The Weekdays are being used in India since Taittiriya Samhita, 8300 years BC. Therefore Valmiki tells that it was Thursday when Rama went to forest, on 29 November 7306 BC. Dasharatha died on 5th December 7306 BC. Rawana was killed on 15th November 7292 BC. The war took place from 3rd November to 15th November 7292 BC.
Summary
Ramayana is considered as the most popular creation and historical epic created by Sage Valmiki
It is a powerful story though it is very simple events in the life of SriRama, people from ages read, listened and underwent ecstasy since ages. It is told, retold multiple times in many languages and considered very sacred epic all over the world.
Oral literature transmits culture from one generation to the next, creating a sense of community. The Ramayana in India has retained a continuity of plot and character due to its religious significance.
It is also proved that it is not just a fictional creation but a record of Historical evidence acknowledged by various celestial astronomical facts and physical evidences like Ram Sethu.
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Web links
- http://howtoliveatrulygreatlife.blogspot.in/2013_10_01_archive.html
- http://www.speakingtree.in/spiritual-blogs/masters/philosophy/education-system-of-the-mahabharata-age
- http://www.indianetzone.com/39/education_ancient_india.htm
5.3 Bibliography
- Aiyangar, C.R. Srinivasa; The Ramayana Rendered Into English With Extensive Notes
- Ananda Guruge: The Society of the Ramayana, Abhinav Publications, New Delhi, 1991
- Chatterji, Suniti Kumar, The Ramayana, Its character, Genesis, History, Expansion And Exodus; A Resume, Prajna, Calcutta, 1978
- Dharma, P.C., The Ramayana Polity; 2nd. ed; Bharatiya Vidya Bhavan, Bombay,1989.
- Griffith, J.R. Green; Translation of the Ramayana (library edition).
- MacDonnell A.A. A History of Sanskrit Literature
- Mazumdar, A.K. The Hindu History
- Sharma, Ramashraya, A Socio – Polities Study of The Valmiki Ramayana Motilal Banarasi dass, Delhi, 1971
- Sharma, Shakiti Kumar Shakunta Joshi, Dhiraj, (Rajasthan); Democratic system in Valmiki Ramayana;
- Srimad Valmiki Ramayana- A critical edition with the commentary of Sri Govindaraja edited by T.R. Krishnamacharya of Kumbakonam
- Subasri, R. (Chennai) The Art of Administration as depicted in Valmiki Ramayana, Proceedings of the 20th International Conference on Ramayana, 22nd – 24th August, 2004, Tirupati
- Vaidya, C.V. Epic India
- Winternitz, M. A History of Indian Literature vol.1.