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84-611: In the Ramayana , Kartikeya is regarded to be the first son of Shiva who was incubated by the Kṛttikās , the six maidens representing the Pleiades , and the Puranas state that six children thus fused into one when embraced by Parvati, becoming a six-headed Kartikeya. Born to negate the boon gained by Tarakasura that he could be slain by none other than a son of Shiva, Kartikeya defeats

168-697: A Torave Ramayana in Kannada by 16th-century poet Narahari; Adhyathmaramayanam , a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu 's Sri Ramayana Darshanam in Kannada and Srimadramayana Kalpavrukshamu in Telugu by Viswanatha Satyanarayana who received Jnanapeeth award for this work. There

252-443: A celebration. The people involved take a vow on following a vegetarian diet for the period. The six days portray events from the life of Kartikeya. The chief parts covered are the ceremonies in which he is awarded the spear Vel by his mother Shakthi, the killing of the asura Surapadman , and his wedding to Valli . Other than this, Karnataka, that is another prominent place for Kaumaras, would have its own mode of worship. Trekking

336-554: A demon, Lankini , who protects all of Lankā. Hanumān fights with her and subjugates her in order to get into Lankā. In the process, Lankini, who had an earlier vision/warning from the gods, therefore, knows that the end of Lankā nears if someone defeats Lankini. Here, Hanumān explores the demons' kingdom and spies on Rāvaṇa. He locates Sītā in Ashoka grove, where she is being wooed and threatened by Rāvaṇa and his rakshasis to marry Rāvaṇa. Hanumān reassures Sītā, giving Rāma's signet ring as

420-585: A gift. Rama's rule itself was Rāma rājya described to be a just and fair rule. It is believed by many that when Rama returned people celebrated their happiness with diyas , and the festival of Deepavali is connected with Rāma's return. Scholars note "linguistic and rhetorical differences" between the Uttara Kanda and books 2 through 6 of the Ramayana, especially in stories such as Sita's exile and death of Shambuka , and together with Bala Kanda it

504-409: A gigantic form and makes a colossal leap across the sea to Lanka. On the way, he meets with many challenges like facing a Gandharva Kanyā who comes in the form of a demon to test his abilities. He encounters a mountain named Maināka who offers Hanuman assistance and offers him rest. Hanumān refuses because there is little time remaining to complete the search for Sītā. After entering Lankā, he finds

588-437: A sign that Rāma is still alive. He offers to carry Sītā back to Rāma; however, she refuses and says that it is not the dharma, stating that Ramāyaṇa will not have significance if Hanumān carries her to Rāma – "When Rāma was not there Rāvaṇa carried Sītā forcibly and when Rāvaṇa was not there, Hanumān carried Sītā back to Ræma." She says that Rāma himself must come and avenge the insult of her abduction. She gives Hanumān her comb as

672-437: A son and in the desire to have a legal heir performs a fire sacrifice known as Putrīyā Iṣṭi. Meanwhile, the gods are petitioning to Brahmā and Viṣhṇu about Rāvaṇa, king of the rākṣasas who is terrorizing the universe. Thus Viṣṇu had opted to be born into mortality to combat the demon Rāvaṇa . As a consequence, Rāma was first born to Kausalyā, Bharata was born to Kaikeyī, and Lakṣmaṇa and Śatrughna were born to Sumitrā. When Rāma

756-517: A token to prove that she is still alive. Hanumān takes leave of Sītā. Before going back to Rāma and tell him of Sītā's location & desire to be rescued only by him, he decides to wreak havoc in Lankā by destroying trees in the Naulakha Bagh and buildings and killing Rāvaṇa's warriors. He allows himself to be captured and delivered to Rāvaṇa. He gives a bold lecture to Rāvaṇa to release Sīta. He

840-726: A twelve-year exile. After nine years, Dasharatha died and Lakkhaṇa and Sita returned. Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā. There is no Ravana in this version, or the Rama-Ravana war. However, Ravana appears in other Buddhist literature, the Lankavatara Sutra . Arunagirinathar Tiruvakuppu Kandar Alangaram Kandar Anubhuti Kandar Antati Vel Viruttam Mayil Viruttam Arunagirinathar ( Aruṇakirinātar , Tamil: [aɾuɳaɡɯɾɯn̪aːdar] )

924-652: A version of the Ramayana in the 17th century. Akbar , the third Mughal Emperor, commissioned a simplified text of the Ramayana which he dedicated to his mother, Hamida Banu Begum . Created around 1594, the manuscript is illustrated with scenes from the narrative. Other versions include Krittivasi Ramayan , a Bengali version by Krittibas Ojha in the 15th century; Vilanka Ramayana by 15th century poet Sarala Dasa and Jagamohana Ramayana (also known as Dandi Ramayana ) by 16th century poet Balarama Dasa, both in Odia ;

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1008-406: A wicked maidservant, to claim two boons that Daśaratha had long ago granted her. Kaikeyī demands Rāma to be exiled into the wilderness for fourteen years , while the succession passes to her son Bharata. The grief-stricken king, bound by his word, accedes to Kaikeyī's demands. Rāma accepts his father's reluctant decree with absolute submission and calm self-control which characterizes him throughout

1092-484: Is that the Rama, Lakshmana and Hanuman were tied to a tree and were brought to trial in the tribal court, where the deities of the clan Sidhappan, Nanjappan, Mathappan etc. interrogate them with intense inquiries regarding the ethical justification for abandoning his pregnant wife in the barren jungle, neglecting his duties as a husband. Rama admits his mistakes and reaccepts Sita, Lava and Kusha. Even before Kambar wrote

1176-600: Is a smriti text (also described as a Sanskrit epic ) from ancient India , one of the two important epics of Hinduism known as the Itihasas , the other being the Mahabharata . The epic narrates the life of Rama , the seventh avatar of the Hindu deity Vishnu , who is a prince of Ayodhya in the kingdom of Kosala . The epic follows his fourteen-year exile to the forest urged by his father King Dasharatha , on

1260-750: Is a form of dance, alagu which is a sharp piece of metal that one pierces on the body, carrying milk and water on the heads to offer to the deity and involves a sattvik diet. Thaipusam is an occasion that is celebrated in Kaumaram. This is much more prevalent in the Murugan Temple in Malaysia. Another chief period of worship is the Shashti . This is a period of six days when villages in South India with primary Kartikeya deities come together for

1344-472: Is a sub-plot to the Ramayana , prevalent in some parts of India, relating the adventures of Ahiravan and Mahi Ravana, evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a cave, to be sacrificed to the goddess Kali . Adbhuta Ramayana is a version that

1428-450: Is an epic poem containing over 24,000 couplet verses, divided into seven kāṇḍa s ( Bālakāṇḍa , Ayodhyakāṇḍa, Araṇyakāṇḍa, Kiṣkindakāṇḍa, Sundarākāṇḍa , Yuddhakāṇḍa, Uttarakāṇḍa), and about 500 sargas (chapters). It is regarded as one of the longest epic poems ever written. The Ramayana text has several regional renderings, recensions, and sub-recensions. Textual scholar Robert P. Goldman differentiates two major regional revisions:

1512-446: Is an image of Rama and Sita inside his chest. Rama rules Ayodhya and the reign is called Rama-Rajya (a place where the common folk is happy, fulfilled, and satisfied). Then Valmiki trained Lava and Kusha in archery and succeeded the throne after Rama. As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and

1596-464: Is best if he continues to follow Rāma's orders to protect her. On the verge of hysterics, Sītā insists that it is not she but Rāma who needs Lakṣmaṇa's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any stranger. He then draws a line that no demon could cross and leaves to help Rāma. With the coast finally clear, Rāvaṇa appears in the guise of an ascetic requesting Sītā's hospitality. Unaware of her guest's plan, Sītā

1680-588: Is composed of two words, Rāma and ayaṇa . Rāma , the name of the main figure of the epic, has two contextual meanings. In the Atharvaveda , it means 'dark, dark-coloured or black' and is related to the word rātri which means 'darkness or stillness of night'. The other meaning, which can be found in the Mahabharata , is 'pleasing, pleasant, charming, lovely, beautiful'. The word ayana means travel or journey. Thus, Rāmāyaṇa means "Rama's journey" with ayana altered to yaṇa (due to

1764-435: Is condemned and his tail is set on fire, but he escapes his bonds and leaps from roof to roof, sets fire to Rāvaṇa's citadel, and makes the giant leap back from the island. The joyous search party returns to Kiṣkindhā with the news. Also known as Lankā Kāṇḍa , this book describes the war between the army of Rāma and the army of Rāvaṇa. Having received Hanuman's report on Sītā, Rāma and Lakṣmaṇa proceed with their allies towards

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1848-605: Is considered by some scholars to be an interpolation, and that "the 'original' poem ended with the Yuddhakanda. This kanda narrates Rama's reign of Ayodhya , the birth of Lava and Kusha , the Ashvamedha yajna , and last days of Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita, Lakshmana, and Hanuman, where the coronation is performed. On being asked to prove his devotion to Rama, Hanuman tears his chest open and to everyone's surprise, there

1932-751: Is considered the patron of the Tamils, due to his worship being widespread among those of Tamil descent. The primary works in Sanskrit related to Kaumaram are Skanda Puranam detailing the history of Kartikeya and Kumārasambhava , a poem by the Sanskrit scholar Kalidasa , that literally translates as "The Creation of Kumara" or "the Creation of the Son/Boy". Adi Shankara wrote a piece on Kartikeya called Subrahmanya Bhujangam . In Tamil, abundant literature

2016-460: Is obscure but also attributed to Valmiki – intended as a supplementary to the original Valmiki Ramayana . In this variant of the narrative, Sita is accorded far more prominence, such as elaboration of the events surrounding her birth – in this case to Ravana 's wife, Mandodari as well as her conquest of Ravana's older brother in the Mahakali form. The Gondi people have their own version of

2100-1244: Is the Vadavaaru. The place Kadambur lies in the banks of the river Vadavaaru. There is no doubt that Arunagirinathar possessed a deep knowledge of music and rhythms. His compositions contain references to various ragas (known as panns in Tamil) such as Varali, Lalita, Bhairavi, Malahari, Bowli, Gowla, Kuranji etc. Though he has himself not employed them, he mentioned the fundamental five Marga talas - Shashatputam, ShashapuTam, Shatpitaputrikam, Sampatveshtakam and Udghattam as well as three others - Utsava, Darpana and Charchari talas. His compositions are set in complex meters and form an alternate system of talas called Chanda (meter-based) talas. The original music of Arunagirinathar has unfortunately not survived which has necessitated them to be re-tuned in recent times. Early musicians who set Tiruppukal to music included Carnatic musical giant, Kancheepuram Naina Pillai (1888-1934) and his disciple, Chittoor Subramaniam Pillai (1898-1975). Several musicians including G N Balasubramaniam, Alathur Brothers and M M Dandapani Deshikar used to render many of these prominently in their concerts and soon there

2184-399: Is to be found both in the classical texts and in the folklore. The Skanda Puranam was translated into Tamil. Chief contributors to the classical Tamil texts include Arunagirinathar who wrote hymns of praise with complicated grammar patterns and alliteration and onomatopoeia . Tamil folk music have hymns written praising the beauty and bravery of Kartikeya. Another chiefly written topic is

2268-413: Is tricked and is then forcibly carried away by Rāvaṇa. Jatāyu , a vulture , tries to rescue Sītā but is mortally wounded. In Lankā, Sītā is kept under the guard of rakṣasīs . Ravaṇa asks Sītā to marry him, but she refuses, being totally devoted to Rāma. Meanwhile, Rāma and Lakṣmaṇa learn about Sītā's abduction from Jatāyu and immediately set out to save her. During their search, they meet Kabandha and

2352-534: The pusam nakshatra day for the benefit of mankind, in many places, extolling the sanctity of these places, 'She' had a green coloured complexion, and 'She' was the personification of the Vedas . In Tiruppukal, he describes the divine miracles of Devi. He has shown familiarity with rituals pertaining to vamachara , though one who worships the Devi internally (spiritually) may not worship her externally (physically). It

2436-675: The Alvar literature of Kulasekhara Alvar , Thirumangai Alvar , Andal and Nammalvar (dated between 5th and 10th centuries CE). Even the songs of the Nayanmars have references to Ravana and his devotion to Lord Siva. The entire Ramayana was written as a Tamil Opera again in the 18th century CE by Arunachala Kavirayar in Srirangam . The Ramayana was named as Rama Natakam and was composed in Tamil Language . Arunachala Kavi

2520-469: The Himalayas . Upon reaching, Hanumān is unable to identify the sanjeevani herb that will cure Lakṣmaṇa and so he decides to bring the entire mountain back to Lankā. Eventually, the war ends when Rāma kills Rāvaṇa. Rāma then installs Vibhishaṇa on the throne of Lanka. On meeting Sītā, Rāma says; "The dishonour meted out to him and the wrong done to her by Rāvaṇa have been wiped off, by his victory over

2604-500: The Hindu life and culture, and its main figures were fundamental to the cultural consciousness of a number of nations, both Hindu and Buddhist . Its most important moral influence was the importance of virtue, in the life of a citizen and in the ideals of the formation of a state (from Sanskrit : रामराज्य , romanized :  Rāmarājya , a utopian state where Rama is king) or of a functioning society/ realm. The name Rāmāyaṇa

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2688-822: The Kumara Parvatha where he is believed to have attained mukti giving up his life is popular although not essentially in a very traditional manner. Sri Lanka has many popular Murugan temples like the Nallur Kandaswamy temple , the Thirukkovil Temple , the Maviddapuram Kandaswamy Temple , the Kataragama temple , and the Kilinochchi Murugan temple . The chariot festival celebrated every year in

2772-662: The Ramavataram in Tamil in the 12th century AD, there are many ancient references to the story of Ramayana, implying that the story was familiar in the Tamil lands even before the Common Era. References to the story can be found in the Sangam literature of Akanaṉūṟu (dated 1st century BCE) and Purananuru (dated 300 BC), the twin epics of Silappatikaram (dated 2nd century CE) and Manimekalai (cantos 5, 17 and 18), and

2856-812: The Tiruppukal , the literature and devotion has been blended harmoniously. Tiruppukal is one of the major works of medieval Tamil literature , known for its poetical and musical qualities, as well as for its religious, moral and philosophical content. Arunagirinathar was born in Senguntha Kaikolar family during the 14th century in Tiruvannamalai , a town in the Vijayanagara empire . His father died soon after his birth and his pious mother and sister instilled in him, their cultural and religious traditions. Legends claim that Arunagirinathar

2940-523: The asura in battle and restores order. According to the Kanda Puranam , the Tamil iteration of the Skanda Purana , Kartikeya was the second son of Shiva and Parvati , and the younger brother to Ganesha . According to this tradition, he emerged from six sparks emanating from the additional five manifested heads of Shiva. In a legend, Shiva pretends to forget the significance of

3024-468: The mantra Om and asks a young Kartikeya. The young boy astounds everyone by showing Shiva that it is the source of all creation. This earns him the epithet Svāmīnātha , to indicate that he outdid his father. Tamil Nadu has six primary temples for Kartikeya that are known by the name Arupadai Veedu , which that translates roughly as "the Six Stations". Modes of worship include kavadi that

3108-578: The 15th century. The earliest translation to a regional Indo-Aryan language is the early 14th century Saptakanda Ramayana in Assamese by Madhava Kandali . Valmiki's Ramayana inspired Sri Ramacharit Manas by Tulsidas in 1576, an epic in Awadhi Hindi with a slant more grounded in a different realm of Hindu literature, that of bhakti ; it is an acknowledged masterpiece, popularly known as Tulsi-krita Ramayana . Gujarati poet Premanand wrote

3192-502: The 6th or 5th century BCE, due to the narrative not mentioning Buddhism (founded in the 5th century BCE) nor the prominence of Magadha (which rose to prominence in the 7th century BCE). The text also mentions Ayodhya as the capital of Kosala , rather than its later name of Saketa or the successor capital of Shravasti . In terms of narrative time, the action of the Ramayana predates the Mahabharata . Goldman & Sutherland Goldman (2022) consider Ramayana's oldest surviving version

3276-487: The 7th to 5th centuries BCE, and later stages extend up to the 3rd century CE, although the original date of composition is unknown. It is one of the largest ancient epics in world literature and consists of nearly 24,000 verses (mostly set in the Shloka / Anuṣṭubh metre), divided into seven kāṇḍa (chapters). It belongs to the genre of Itihasa , narratives of past events ( purāvṛtta ), interspersed with teachings on

3360-652: The Nallur Kandaswamy temple in Jaffna is popular among the Sri Lankan Tamil population. Karthikai Deepam is an important Tamil annual festival dedicated to Murugan worship in Sri Lanka. According to local legends and Tamil folklore , Kartikeya is regarded as a veteran and a guardian of the language that is believed to have been founded by the sage Agastya , with the blessings of Kartikeya. He

3444-569: The Ramayana known as the Gond Ramayani , derived from oral folk legends. It consists of seven stories with Lakshmana as the protagonist, set after the main events of the Ramayana, where he finds a bride. In Adiya Ramayana, an oral version of Ramayana prevailing among the Adiya tribe of Wayanad , Sita is an Adiya woman hailing from Pulpally in Wayanad. A notable difference in the version

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3528-538: The aid of the rakṣasa Mārīca . Mārīca, assuming the form of a golden deer, captivates Sītā's attention. Entranced by the beauty of the deer, Sītā pleads with Rāma to capture it. Rāma, aware that this is the ploy of the demons, cannot dissuade Sītā from her desire and chases the deer into the forest, leaving Sītā under Lakṣmaṇa's guard. After some time, Sītā hears Rāma calling out to her; afraid for his life, she insists that Lakṣmaṇa rush to his aid. Lakṣmaṇa tries to assure her that Rāma cannot be hurt that easily and that it

3612-442: The amalgamation of "a" in Rama and the "a" in ayana, as per the Sanskrit grammar rule of internal sandhi ). Scholarly estimates for the earliest stage of the available text range from the 7th to 5th centuries BCE, with later stages extending up to the 3rd century CE. According to Robert P. Goldman (1984), the oldest parts of the Ramayana date to the early 7th century BCE . The later parts cannot have been composed later than

3696-414: The ascetic Śabarī , who directs them towards Sugriva and Hanuman. Kishkindha Kanda is set in the place of Vānaras (Vana-nara) – Forest dwelling humans. Rāma and Lakṣmaṇa meet Hanumān, the biggest devotee of Rāma, greatest of ape heroes, and an adherent of Sugriva , the banished pretender to the throne of Kiṣkindhā. Rāma befriends Sugriva and helps him by killing his elder brother Vāli thus regaining

3780-535: The bow, but breaks it in the process. Rāma marries Sītā; the wedding is celebrated with great festivity in Mithilā and the marriage party returns to Ayodhyā. After Rāma and Sītā have been married, an elderly Daśaratha expresses his desire to crown Rāma, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyī was happy about this, but was later on provoked by Mantharā ,

3864-431: The burning pyre, carrying Sītā in his arms and restores her to Rāma, testifying to her purity. Rama later joyfully accepts her. The episode of Agni Pariksha varies in the versions of Ramāyaṇa by Valmiki and Tulsidas . In Tulsidas 's Ramcharitmanas , Sītā was under the protection of Agni (see Māyā Sītā ) so it was necessary to bring her out before reuniting with Rāma. The gods led by Brahma arrive and glorify Rama as

3948-506: The deity Murugan himself prevented him from committing suicide, cured his leprosy, showed him a path of reform and piety, initiated him to create devotional songs for the benefit of mankind. The above story, though popular contradicts the poet's own version of his story. In the Tiruppukal , Manaiaval nahaikka , Arunagirinather speaks of how his wife, parents and relatives were utterly disgusted with him and ridicule from friends and others in town impelled him to try to end his life. He thanks

4032-412: The deity for saving him at this time. This not only shows that his father was alive much longer than what myths suggest but also that he was married. Arunagirinathar sang his first devotional song thereafter and decided to spend the rest of his life in piety, writing devotional poetry and singing in the praise of God. He was a devotee of Murugan and worshipped him at the sacred Vedapureeswarar temple in

4116-597: The district court at Manjakuppam, dikshitars (priests) of Chidambaram temple, by way of evidence in a court case presented quotations from several literary works. One such quotation included lines from the Tiruppukal (625). "Tātu māmalar mutiyālē ... Vēta nūnmurai valuvāmē tinam Vēlvi yālelil punai mūvāyira mēnmai vētiyar mikavē pūcanai purikōvē. ['O Lord! very well worshipped by the brahmins known for their greatness as mūvāyiravar (the three thousand) who excel in performing sacrifices and worship daily in strict adherence to

4200-402: The earth, only to return without success from north, east, and west. The southern search party under the leadership of Aṅgada and Hanumān learns from a vulture named Sampātī the elder brother of Jatāyu, that Sītā was taken to Lankā. Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanumān 's heroics. After learning about Sītā, Hanumān assumes

4284-465: The enemy with the assistance of Hanumān, Sugrīva and Vibhishaṇa". However, upon criticism from people in his kingdom about the chastity of Sītā, Rāma gets extremely disheartened. So Sītā, in order to prove the citizens wrong and wipe the false blame on her, requests Rāma and Lakṣmaṇa to prepare a pyre for her to enter. When Lakṣmaṇa prepares the pyre, Sītā prays to Agni and enters into it, in order to prove her conjugal fidelity. Agni appears in person from

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4368-481: The epic without two of its kandas. During the 12th century, Kamban wrote Ramavataram , known popularly as Kambaramayanam in Tamil , but references to Ramayana story appear in Tamil literature as early as 3rd century CE. The Telugu rendition, Ranganatha Ramayanam , was written by Gona Budda Reddy in the 13th century and another of a purer Telugu rendition, called Molla Ramayanam written by Atukuri Molla in

4452-517: The epics Mahabharata and Ramayana , and the Puranas . The genre also includes teachings on the goals of human life . It depicts the duties of relationships, portraying ideal characters like the ideal son, servant, brother, husband, wife, and king. Like the Mahabharata , Ramayana presents the teachings of ancient Hindu sages in the narrative allegory , interspersing philosophical and ethical elements. In its extant form, Valmiki's Ramayana

4536-416: The first in 1894 and the second in 1901. After his demise, his son Chengalvaraya Pillai brought out a new edition of the book of songs. He also went to so many shrines such as Shiva temple and Murugan temples, Melakadambur is one of them. He wrote a song about this shrine's Muruga "kaviri seerumon seeraru soozh kadambooril" - means Muruga is blessing us from the place where the tributary of the river Cauvery

4620-430: The forest and implores him to return to Ayodhyā and claim the throne that is rightfully his. But Rāma, determined to carry out his father's orders to the letter, refuses to return before the period of exile. Bharata reluctantly returns to Ayodhyā and rules the kingdom on behalf of his brother. In exile, Rāma, Sītā, and Lakṣmaṇa journey southward along the banks of the river Godāvari , where they build cottages and live off

4704-410: The form of child Murugan miraculously appeared before those gathered, thus saving his life. Arunagirinathar, rendered his first song 'Mutthai tharu ' after the miraculous rescue from suicide, at Tiruvannamalai . Arunagirinathar visited temples all over South India and composed 16,000 songs - at present about 1,334 alone were found. His songs show the way to a life of virtue and righteousness and set

4788-468: The goals of human life . There are many versions of the Ramayana in Indian languages, including Buddhist and Jain adaptations. There are also Cambodian ( Reamker ), Indonesian , Filipino , Thai ( Ramakien ), Lao , Burmese , Nepali , Maldivian , Vietnamese , Tibeto-Chinese , and Malay versions of the Ramayana. The Ramayana was an important influence on later Sanskrit poetry and

4872-415: The incarnation of Supreme God Narayana. Indra restores the dead Vanaras back to life. After the exile, Rāma returns to Ayodhya and the people are so happy they celebrate it like a festival. Deepavali is the day considered that Rāma, Sītā, Lakṣmaṇa and Hanumān reached Ayodhyā after a period of 14 years in exile after Rāma's army of good defeated demon king Rāvaṇa's army of evil. The return of Rāma to Ayodhyā

4956-531: The killing of the ascetic Sambuka. The U-K attributes both actions to Rama, whom people acknowledged to be righteous and as a model to follow. By masquerading as an additional kanda of the Ramayana composed by Valmiki himself, the U-K succeeded, to a considerable extent, in sabotaging the values presented in Valmiki's Ramayana. The epic begins with the sage Vālmīki asking Nārada if there is a righteous man still left in

5040-417: The kingdom of Kiṣkindhā, in exchange for helping Rāma to recover Sītā. However, Sugriva soon forgets his promise and spends his time enjoying his newly gained power. The clever former ape queen Tārā , (wife of Vāli) calmly intervenes to prevent an enraged Lakṣmaṇa from destroying the ape citadel. She then eloquently convinces Sugriva to honor his pledge. Sugriva then sends search parties to the four corners of

5124-541: The land. One day, in the Pañcavati forest they are visited by a rākṣasī named Śurpaṇakhā , sister of Ravaṇa. She tries to seduce the brothers and, after failing, attempts to kill Sītā out of jealousy. Lakṣmaṇa stops her by cutting off her nose and ears. Hearing of this, her brothers Khara and Dushan organize an attack against the princes. Rama defeats Khara and his rakshasas. When the news of these events reaches Rāvaṇa, he resolves to destroy Rāma by capturing Sītā with

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5208-439: The landscape, his own ancestors, and the ancestors of the princes. The party then decide to go to attend king Janaka's sacrifice in the kingdom of Mithilā , who has a bow that no one has been able to string. Janaka recounts the history of the famed bow, and informs them that whoever strings the bow will win the hand of his daughter Sītā , whom he had found in the earth when plowing a field. Rāma then proceeds to not only string

5292-430: The main epic, according to many Uttara Kanda is certainly a later interpolation, not attributable to Valmiki. Both of these two kāndas are absent in the oldest manuscript. Some think that the Uttara Kanda contradicts how Rama and Dharma are portrayed in the rest of the epic. M. R. Parameswaran says that the way the positions of women and Shudras are depicted shows that the Uttara Kanda is a later insertion. Since Rama

5376-424: The northern (n) and the southern (s). Scholar Romesh Chunder Dutt writes that "the Ramayana , like the Mahabharata , is a growth of centuries, but the main story is more distinctly the creation of one mind." There has been discussion as to whether the first and the last volumes of Valmiki's Ramayana (Bala Kanda and Uttara Kanda) were composed by the original author. Though Bala Kanda is sometimes considered in

5460-456: The request of Rama's stepmother Kaikeyi ; his travels across forests in the Indian subcontinent with his wife Sita and brother Lakshmana ; the kidnapping of Sita by Ravana , the king of Lanka , that resulted in war; and Rama's eventual return to Ayodhya along with Sita to be crowned king amidst jubilation and celebration. Scholarly estimates for the earliest stage of the text range from

5544-508: The rest of southeast Asia. There is an extensive tradition of oral storytelling based on Ramayana in Indonesia , Cambodia , Philippines , Thailand , Malaysia , Laos , Vietnam and Maldives . There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. A West Bengal manuscript from the 6th century presents

5628-452: The rules laid down in the Vedas.'] The beauty inherent in these lines fascinated V.T.Subramania Pillai, so much that he made it his life's mission to collect and publish at least one thousand of the 16,000 songs believed to have been composed by Arunagirinathar. He toured all over South India, collected manuscripts, including palm leaves , assembled the texts and published them in two volumes,

5712-455: The shore of the southern sea. There they are joined by Rāvaṇa's renegade brother Vibhiṣaṇa . The vānaras named Nala and Nīla construct the Rama Setu . The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Meghanāda hurls a powerful weapon at Lakṣmaṇa and he gets mortally wounded. So Hanumān assumes his gigantic form and flies from Lankā to

5796-481: The story. He asks Sītā to remain in Ayodhyā, but she convinces him to take her with him in exile. Lakṣmaṇa also resolves to follow his brother into the forest. After Rāma's departure, King Daśaratha, unable to bear the grief, passes away. Meanwhile, Bharata, who was on a visit to his maternal uncle, learns about the events in Ayodhyā. He is shocked and refuses to profit from his mother's wicked scheming. He visits Rāma in

5880-526: The tone for a new form of worship, the musical worship. The works of Arunagirinathar include: For Murugan's devotees Tiruppukal is equivalent to Tevaram , Kandar Alangaram is equivalent to Tiruvacakam and Kandar Anubhuti is equivalent to the Tirumantiram . In the Kandar Anubhuti, it is revealed that Arunagirinathar was an exponent of Shaktism . He believed that Devi had incarnated on

5964-463: The town of Cheyyar . His fame drew the jealousy of the chief minister of the Kingdom. He accused Arunagirinathar of espousing false beliefs. The king arranged a public gathering of thousands and commanded Arunagirinathar to prove the existence of Murugan to others. According to Tamil Hindu tradition, it is recorded that Arunagirinathar began performing his devotional songs for Murugan and soon after,

6048-540: The way he fell in love and converted his bride Valli . There is a dedicated tune called "Kavadi Sindhu" that is usually used to sing such hymns. This tune became associated with celebrations and dances. This Hinduism-related article is a stub . You can help Misplaced Pages by expanding it . Ramayana Traditional The Ramayana ( / r ɑː ˈ m ɑː j ə n ə / ; Sanskrit : रामायणम् , romanized :  Rāmāyaṇam ), also known as Valmiki Ramayana , as traditionally attributed to Valmiki ,

6132-529: The world, to which Nārada replies that such a man is Rāma. After seeing two birds being shot, Vālmīki creates a new form of metre called śloka , in which he is granted the ability to compose an epic poem about Rāma. He teaches his poem to the boys Lava and Kuśa, who recite it throughout the land and eventually at the court of king Rāma. Then the main narrative begins. Daśaratha was the King of Ayodhyā. He had three wives: Kausalyā, Kaikeyī, and Sumitrā. He did not have

6216-414: Was 16 years old, the r̥ṣi (sage) Viśvāmitra comes to the court of Daśaratha in search of help against demons who were disturbing sacrificial rites. He chooses Rāma, who is followed by Lakṣmaṇa, his constant companion throughout the story. Rāma and Lakṣmaṇa receive instructions and supernatural weapons from Viśvāmitra and proceed to destroy Tāṭakā and many other demons. Viśvāmitra also recounts much lore of

6300-595: Was a Tamil Shaiva saint-poet who lived during the 14th century in Tamil Nadu , India . In his treatise A History of Indian Literature (1974), Czech Indologist Kamil Zvelebil places Arunagirinathar's period between circa 1370 CE and circa 1450 CE. He was the creator of Tiruppukal ( Tiruppukaḻ , [tiɾupːɯɡaɻ] , meaning "Holy Praise" or "Divine Glory"), a book of poems in Tamil in praise of Murugan . His poems are known for their lyricism coupled with complex rhymes and rhythmic structures. In

6384-467: Was attracted to the pleasures of the flesh and spent his youth in pursuing a life of debauchery. His sister always gave whatever she earned to make her brother happy, and he frequently visited the devadasis . It was said that since he was enjoying his life in dissipation, he started to suffer from leprosy and because of it people started to avoid him. There came a time when his sister had no money to meet his demands for dissipation. Arunagirinathar said he

6468-473: Was celebrated with his coronation. It is called Rāma pattabhisheka . There are mentions in Rāmayaṇa that Rama gave several donations to Sugriva, Jambavan, other Vanaras, and gave a pearl necklace to Sita telling her to give it to a great person. She gives it to Hanumān. Rāma was so thankful to Vibhisaṇa and wanted to give him a great gift. Rāma gave his Aradhana Devata (Sri Ranganathaswamy) to Vibhishana as

6552-468: Was composed around 500 BCE. Books two to six are the oldest portion of the epic, while the first and last books ( Balakanda and Uttara Kanda , respectively) seem to be later additions. Style differences and narrative contradictions between these two volumes and the rest of the epic have led scholars since Hermann Jacobi toward this consensus. The Ramayana belongs to the genre of Itihasa , narratives of past events ( purāvṛtta ), which includes

6636-465: Was fascinated by the epic Ramayana so much that he wanted to impart the story and the good lessons preached by it to a large number of persons who could not obviously read the entire epic in original. He composed the entire Ramayana in the form of songs together as an opera so even normal people could understand his Ramayana. In the Buddhist variant of the Ramayana ( Dasaratha Jataka ), Dasharatha

6720-428: Was going to kill himself because of this. To prevent Arunagirinathar from committing suicide, his sister said that he should sell her in order to have money, upon hearing which Arunagirinathar realised how selfish he had been. He decided to end his life, went to a temple and hit his head against the pillars and steps, begging for forgiveness. He considered jumping to his death from the temple tower but according to legends,

6804-457: Was king of Benares and not Ayodhya. Rama (called Rāmapaṇḍita in this version) was the son of Kaushalya, first wife of Dasharatha. Lakṣmaṇa (Lakkhaṇa) was a sibling of Rama and son of Sumitra, the second wife of Dasharatha. Sita was the wife of Rama. To protect his children from his wife Kaikeyi, who wished to promote her son Bharata, Dasharatha sent the three to a hermitage in the Himalayas for

6888-760: Was not a single musician who had not learnt at least a few of these. A great number of these were also set to music by noted Tiruppukal exponent A. S. Raghavan which enabled these masterful creations to gain mass popularity. He set to tune more than 500 of these songs in over 100 Ragas and several of these are being rendered by his large following of Tiruppukal devotees ("Tiruppukal Anbargal"). Thanks to him, Tiruppukal classes sprung up both in cities and rural areas, and Tiruppukal Anbargal started performing in various forums including Temples, Music Sabhas and homes of devotees where they attracted large audiences. Some of these students who settled in countries outside India started Tiruppukal classes in their new communities, thus extending

6972-426: Was revered as a dharmatma, his ideas seen in the Ramayana proper cannot be replaced by new ideas as to what dharma is, except by claiming that he himself adopted those new ideas. That is what the U-K [Uttara Kanda] does. It embodies the new ideas in two stories that are usually referred to as Sita-parityaga, the abandonment of Sita (after Rama and Sita return to Ayodhya and Rama was consecrated as king) and Sambuka-vadha,

7056-410: Was seen that the title nātha, was normally conferred on a person, when he becomes an adept in the worship of Devi . The Tiruppukal songs remained in manuscript form for a number of years and were gradually forgotten. V. T. Subramania Pillai and his son V. S. Chengalvaraya Pillai of Thirutthani understood their value, retrieved and published them. In 1871 when V.T.Subramania Pillai, was working in

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