Journal articles: 'Valmiki. Ramayana'

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Kumar, Dr Yogendra. "Muhurta science in view of Valmiki Ramayana (वाल्मीकि रामायण की दृष्टि में मुहूर्त विज्ञान)." Yog-garima 1, no. 1 (March 28, 2023): 27–30. http://dx.doi.org/10.52984/yogarima1105.

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If we look into the Indian tradition, we get the description of many high quality books. In that Valmiki Ramayana composed by Maharishi Valmiki has an important place in human life. Regarding this epic, Dr. Neelam Singh has told in his research paper that Ramayana is a unique Sanskrit epic written by Adi poet Valmiki. This is the part of Hindu memory through which the saga of King Rama of Raghuvansh was told. It is also called the poetry of the beginning. There are seven chapters of Ramayana which are known as Kanda. The story of Lord Shri Ram versed by Maharishi Valmiki is known as Valmiki Ramayana and is called Adikavi of Valmiki and Valmiki Ramayana is also known as Adi Ramayana.1 Throwing light on the importance of the epic, it has been told that the importance of Valmiki Ramayana is there even today and will remain so in the future. True literature has the ability to shape the future, it is in the Ramayana. Ramayana meets this criterion. He has the ability to show the way to the generations to come. In it, generosity, righteous meaning and work surrender and protection of the victim, superiority of human, friendship, obedience, fasting, sweet and plant speech etc. undoubtedly make Ramayana an immortal epic.2 Among the common people, the Ramkatha has come to be revered as the struggle of good against evil and the dignity and deep compassion of various human relationships. It is a kind of cultural document. It is a matter of pleasant surprise that even after so many years its attraction has not decreased at all. How deep is the attraction and impact of the original spirit of this epic, it can also be felt from the place Ramkatha has found in the folk tales, drama, dance, architecture, sculpture, etc. of many countries of Asia. Therefore, showing the description of importance, etc., in this research paper, astrologers will try to tell about the science of Muhurta in this epic.

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Vishwakarma, Alka. "Translating Ramayana." Exchanges: The Interdisciplinary Research Journal 11, no. 2 (April 26, 2024): 133–60. http://dx.doi.org/10.31273/eirj.v11i2.1144.

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Embedded contexts and improvisations in bhasha Ramayanas with its nuances of plurality attribute to its influences of respective linguistic and culture of multinational and multicultural countries: Ram-story of Ramayana, considered primarily a work of smriti , has travelled a long journey in the land of multilingual and heterogeneous cultural spheres. Indian bhashas – Assamese, Thamizh, Malayalam, Oriya, Bengali, and so on – have rendered Rama-katha within the very Indian society under different paradigms which have overshadowed the original, i.e. Valmiki’s Ramayana in Sanskrit. In lieu of assimilation of original text in another language that relevant translation promotes, bhasha Ramayanas presents different renderings or retellings , instead of variants or versions of Valmiki, colored with heterogeneous cultural ethos. Discussing three bhasha Ramayana(s) – 12th century Kampar’s Ramavataram in Thamizh , 15th century Krttivasi Ramayana or Sriram Pacali in Bengali, and 16th century Tulsidas’s Ramcharitmanas in Awadhi – this essay explores social and literary function of translation strategies in its poly-lingual and multinational world. Questioning the idea of original and relevant Ramayana, it also reflects on how bhasha Ramayanas co-exist in multilingual and multicultural society with its distinguished autonomy and differences. The tripartite comparative project of this article critically investigates their structures, sequential arrangements, bhasha cultural color, and story overlaps. It also calls attention to coalescence of Rama-story through plurilingual renderings with respect to its pluricultural valences in South Asia. Focusing on the polyvalences, it also argues that such retellings problematize the relevance of a genuine translation by questioning translational canonical principles for bhasha texts.

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K.S, Sini. "Guiding the Possibility of Conduct: A Reading of ‘Rama-Katha’." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 11. http://dx.doi.org/10.24113/ijellh.v7i11.10117.

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Ramayana is not a solo entity. The number of Ramayanas and the range of their influence in South and Southeast Asia over the past twenty-five hundred years or more are astonishing. Different versions of Rama story are available. We can trace the story line in Burma, Thailand, Japan, Oman etc. But from 20th century, from the time modern thought of learning came into practice, Valmiki Ramayana and Ramcharitmanas started gaining unprecedented importance.

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Chatterji, Roma. "Myths, Similes and Memory Traces: Images of Abduction in the Ramayana Universe." Society and Culture in South Asia 7, no. 2 (June 23, 2021): 232–69. http://dx.doi.org/10.1177/23938617211014664.

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In this essay, the Ramayana is conceptualised not merely as a text but as a narrative universe constituted by the multiplicity of its telling. Each telling is unique and involves combining fragments or narrative elements in particular ways. This universe occupies not merely a geographical but also a kind of virtual topological space made up of the relation between narrative elements. The argument is exemplified at two levels, first through an abstraction of one theme—abduction—from the text of the Valmiki Ramayana, which is then mined for significant poetic elements. Second, the article takes up the Ramayani gathas (ballads) of the Pardhan Gonds of Madhya Pradesh and describes some stories also based on the theme of abduction. A comparison of the fragments from the two types of texts reveals comparable elements such that poetic elements, like similes and metaphors, used to describe Sita’s abduction and Rama’s grief undergo structural transformation and are expanded into metonymic configurations, that is, plot elements in the Pardhan Gond gathas. Thus, the Valmiki Ramayana and the Gondi Ramayani seem to have a metonymic connection with each other. The second part of the article then shows how transformations occur within the narrative universe of the Gondi Ramayani itself as the storyable themes move from the aural medium to that of painting, as contemporary Pardhan Gond artists use themes and poetic imagery inspired by the gathas for their compositions.

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Regier, Willis G., and Robert P. Goldman. "The Ramayana of Valmiki, Vol. 1: Balakanda." MLN 100, no. 5 (December 1985): 1151. http://dx.doi.org/10.2307/2905459.

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Regier, Willis G. "The Ramayana of Valmiki. Volume 4. Kiskindhakanda." MLN 112, no. 5 (1997): 994–98. http://dx.doi.org/10.1353/mln.1997.0070.

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S, Jeyashree. "Rama Ravana Battle Scenes in Tamil Temple Sculptures." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 349–56. http://dx.doi.org/10.34256/irjt22s253.

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The Ramayana and the Mahabharata are immortal epics that are the treasury of Indian culture. Both epics convey the values and ideals that people need. The Ramayana written in the Northern language by Valmiki is in some way the source for other Indian language Ramayanas. Kambana in Tamil and Konaputharetti in Telugu have composed Kambaramayana and Iranganatha Ramayana respectively. Sculptures can be found in the temples of Tamil Nadu including these three language Ramayanas. Thus, it is possible to realize that literature and art are interrelated. Many of the Alvars in the Vaishnava literary four-thousandth Prabhupada exemplify the message of Ramavatara. Among the Alvars, Kulasekara gives the Ramavatara reference. References to the Ramayana are also baked into vegetarian literature. The Ashoka Pillar of the Mauryan period is the beginning of the stone sculpture. Horoscope Ramayana messages in India are inscribed on Buddhist monuments. Although Rama, Krishna and Narasimhan are notable among the three incarnations of the Vaishnava deity Thirumal in Tamil Nadu, the influence on the Ramayana is due to the large number of sculptures about Rama. The Vedic Cholas in Tamil Nadu have created Vaishnava Ramayana sculptures in their temples. The influence of Vaishnavism was greatest during the Vijayanagara Nayak period following the Chola period. The Vijayanagara Nayaks built roundabouts, planes, towers, etc., along with the foundations of the temple. Of these, sculptures were placed on stones and sutas. Ravanavatha is featured in the war to fulfill the purpose of Ramavatar. The battle of Rama Ravana and Ravanavatha can be seen in the temples of Tamil Nadu as sculptures of this event.

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Vanina, E. Yu. "Modernization of the sacred: two Ramayana novels (a historian’s view)." Orientalistica 5, no. 2 (June 29, 2022): 243–64. http://dx.doi.org/10.31696/2618-7043-2022-5-2-243-264.

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Ramayana, the ancient Indian epic, has been for many centuries a source of religious, social, ethical and aesthetical values for many Indians, primarily Hindus. Apart from the classical Sanskrit version attributed to Valmiki, there have been hundreds of literary, folkloric, visual, dramatic (later on film, animation and TV) variants. Their creators reworked and reconstructed the story, sometimes changing it beyond recognition, up to the emergence of ‘anti-Ramayanas’, thus answering the questions from and catering for the needs of various regional, religious, socio-cultural and political groups. Thus, they adjusted the sacred story to the perceptions of the changing times, trying to make the storyline and personages deeds more adequate to the values of a given epoch. This process has been continuing up to nowadays; the article discussing it, using as a case study two modern Ramayana novels, one in Hindi and one in English.

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Vallabh Dubey, Jayendra, and Dr Yogendra Kumar. "Effect of Saturn in the events of Ramayana." Yog-Garima 1, no. 2 (September 28, 2023): 14–18. http://dx.doi.org/10.52984/yogarima1202.

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In this research paper, the effect of the position of Saturn on the events related to Ramayana written in Adikavya Ramayana written by the ancient poet Valmiki, Ramcharit Manas written by Tulsidas, Padma Purana etc., Shani Dev's dialogue with the characters present in the Ramayana period, etc. have been studied. According to traditional belief and Puranas, the Ramayana period is considered to be 8,80,111 years old and from the point of view of modern science, it is considered to be around 7000 years old. In this research paper, the events occurring due to the position of Saturn in the horoscope so many years ago also are discussed. Awareness among the general public about its effects, fear due to Saturn's condition etc. have been studied. Word Hint – Ramayana, Ram, Shani, Astrology, Tretayuga

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Neha Singh , Dr. Priya Raghav, Dr Hanan Khalid Khan. "Narrative Techniques and Symbolism in the Ramayana: A Literary Analysis." Tuijin Jishu/Journal of Propulsion Technology 44, no. 4 (October 28, 2023): 2604–9. http://dx.doi.org/10.52783/tjjpt.v44.i4.1325.

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For ages, academics have been fascinated by the epic poem known as the Ramayana, which is considered to be one of the most respected works of Indian literature. This study will conduct an extensive literary examination of the Ramayana, with a special emphasis on the Ramayana's storytelling strategies and symbolism. This research aims to discover the deeper levels of significance that are buried in the epic's verses by conducting an investigation of the complex narrative techniques that are used throughout the text. It explores the use of allegory, metaphor, and allegorical storytelling that the sage Valmiki, the epic's original author, and successive retellers utilised in their narratives. The look at the ubiquitous symbolism in the Ramayana and analyses how it functions as a potent vehicle for transmitting important philosophical, ethical, and cultural ideas. This research aims to shed light on the enduring literary significance of the Ramayana and its capacity to resonate with readers across a wide variety of cultural and temporal contexts by dissecting the text on both a structural and thematic level. The research was carried out in order to achieve this goal. As a result of this, it provides new insights into the ageless allure and everlasting significance of this ancient epic.

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Dr Sanjay Johari. "The Ramayana: An Epic of Indian Ideals and Dharma." Creative Saplings 1, no. 11 (February 25, 2023): 1–9. http://dx.doi.org/10.56062/gtrs.2023.1.11.208.

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The Ramayana is the holiest epic of Hindus. It was written by seer Valmiki. The story of The Ramayana is of two men, Lord Rama and Ravana, the king of Lanka. One is the apostle of good and the other of bad. Lord Rama is considered the greatest ideal human in Hindu mythology and the other, Ravana is known for his villainous attitude in the history of mankind. The characters in The Ramayana fulfil both sides of the coin whether the good or bad characters. The virtuous characters show the path of righteousness and the evil characters lead life to the doom. The character of Rama shows us the duty of Dharma and his wife Sita is the symbol of ideal woman in Hindu mythology. The Ramayana is not merely an epic of Hindu religion, but it is the symbol of the entire world which teaches us how to live a pious life amidst the adverse circumstances.

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Regier, W. G., Sheldon I. Pollock, and Robert P. Goldman. "The Ramayana of Valmiki. Volume 2: Ayodhyakanda. Volume 3: Aranyakanda." MLN 108, no. 5 (December 1993): 1024. http://dx.doi.org/10.2307/2904908.

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Muniapan, Balakrishnan A/L. "Transformational leadership style demonstrated by Sri Rama in Valmiki Ramayana." International Journal of Indian Culture and Business Management 1, no. 1/2 (2007): 104. http://dx.doi.org/10.1504/ijicbm.2007.014473.

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Rajantheran, Professor Dr M., and Arumugam Chinasamy. "The Valmiki Ramayana in the teaching of moral education in Malaysia." Journal of Tamil Peraivu 4, no. 1 (December 25, 2016): 29–39. http://dx.doi.org/10.22452/jtp.vol4no1.3.

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A, Palaniammal. "Hanuman’s Characteristics among the characters of Kambar." International Research Journal of Tamil 4, no. 1 (November 29, 2021): 17–24. http://dx.doi.org/10.34256/irjt2213.

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Kambar was a star of Tamil Literature Ramayanam Written by Valmiki was translated from Sanskrit Languages to Tamil by the great Poet Kambar. Eventhough is was a translated one, it seems to be a new epic written on his own with some added flavours that is why Ramayana was called to the Kambaramayanam along with the name of the poet which has been a fame till to day. Hanuman the son of Vayu is one of the unparalled fables created by kamber in the Kambaramayanam. In the Myth stories characters plays a vital role the characters are being seen as the one who give life to the story. According to S. Balachandran, “Each and every word spoken by the character has to show the special characteristics of the character”. This article Hanuman is shown as a connectivity bridge between the character, the one who has good characteristics, the one who with good speaking skills and the one who gave life and emotions to the story.

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Soedjono, Soeprapto. "Creative by Way of Adaption: Ramayana Relief of Prambanan Temple." Journal of Urban Society's Arts 2, no. 2 (October 10, 2015): 104–10. http://dx.doi.org/10.24821/jousa.v2i2.1447.

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Artikel ini membahas tentang proses penciptaan karya seni berdasarkan teori adaptasi sebagaimana yang didiskusikan oleh Linda Hutcheon dalam bukunya yang berjudul: A Theory of Adaptation. Penekanan pembahasan lebih diletakkan pada aspek-aspek estetis visual yang terdapat pada karya seni relief naratif yang mengelilingi sepanjang dinding bagian dalam candi Prambanan di Kalasan, Yogyakarta. Sebagaimana tema relief yang diadaptasi dari ceritera legenda Ramayana yang ditulis oleh Walmiki pada waktu silam, maka proses penciptaan relief tersebut pada masa berikutnya diyakini mengikuti prosedur teori adaptasi tersebut. This article aims to discuss the creation of arts based upon the theory of adaptation that had been laid on by Linda Hutcheon in her book called A Theory of Adaptation. The discussion has put emphasis on the elaboration of any visual aesthetics aspects embodied within the Ramayana sculptural program in the narrative relief which is encircling along Prambanan temple inner wall in Kalasan, Yogyakarta. Since the relief’s theme is derived from the ancient epic story of Ramayana legend (by Valmiki), it is plausible that the later creative process of the relief work was created through the adaptation theory procedure.

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S. Srinivasan, S. Srinivasan. "Value Education Concepts as reflected in Sri Sundara Kanda of Srimad Valmiki Ramayana." International Journal of Scientific Research 2, no. 5 (June 1, 2012): 80–81. http://dx.doi.org/10.15373/22778179/may2013/29.

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Balkaran, R., and A. W. Dorn. "Violence in the Valmiki Ramayana: Just War Criteria in an Ancient Indian Epic." Journal of the American Academy of Religion 80, no. 3 (July 25, 2012): 659–90. http://dx.doi.org/10.1093/jaarel/lfs036.

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Ottilingam, Somasundaram, T. R. Suresh, and Vijaya Raghavan. "The Legend of Ahalya: A Midnight Imposter at the Hermitage." Journal of Psychosexual Health 3, no. 4 (October 2021): 367–70. http://dx.doi.org/10.1177/26318318211040475.

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Ideally, domestic life in ancient India is presented as agam in Tamil and samsaran in Sanskrit. Pride of place is given to the women and her marital fidelity is placed on a high level and is considered absolutory non-negotiable. Adultery in the male or female and sexual gratification from the prostitute are condemned. The legend of Ahalya is from the epic Ramayana by Valmiki in Sanskrit and modified by the Tamil poet, Kambar, as Ramavataram in 12th century CE. The seduction by Indra and passive acceptance by Ahalya are mentioned. Male and female marital fidelity should be observed in the family for its mental health and proper child rearing.

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Ottilingam, Somasundaram, T. R. Suresh, and Vijaya Raghavan. "The Legend of Ahalya: A Midnight Imposter at the Hermitage." Journal of Psychosexual Health 3, no. 4 (October 2021): 367–70. http://dx.doi.org/10.1177/26318318211040475.

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Ideally, domestic life in ancient India is presented as agam in Tamil and samsaran in Sanskrit. Pride of place is given to the women and her marital fidelity is placed on a high level and is considered absolutory non-negotiable. Adultery in the male or female and sexual gratification from the prostitute are condemned. The legend of Ahalya is from the epic Ramayana by Valmiki in Sanskrit and modified by the Tamil poet, Kambar, as Ramavataram in 12th century CE. The seduction by Indra and passive acceptance by Ahalya are mentioned. Male and female marital fidelity should be observed in the family for its mental health and proper child rearing.

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Foley, Kathy. "Traditional Puppetry, Changing Times: The Ramayana in Indonesian and Malay Puppetry." AOQU (Achilles Orlando Quixote Ulysses). Rivista di epica 4, no. 2 (December 30, 2023): 249–74. http://dx.doi.org/10.54103/2724-3346/22209.

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The story of Rama has been known on Java and mainland Southeast Asia since before the 9th century. The strong divergences in West Java and Malaysian puppet versions from Valmiki show patterns of intensification and localization that make the narrative at home in the region. In the 1960s, the Ramayana was not seen as bearing overt religious or political implications for Muslim performers, and its trans-Southeast Asian popularity boosted its currency. In 1965 the Association of Southeast Asian Nations (ASEAN) held a pan-Southeast Asian Ramayana festival – spurring countries where this epic, preserved in puppetry/mask performance, was only modestly popular (e.g., Indonesia and Philippines) to increase attention to this central narrative for traditional Southeast Asian mainland puppetry. Since the 1990s, however, transnational religio-political forces, including the Hindu revival in India (which sees Rama as proto-ruler of a Hindu realm) and the Islamic revival in the Muslim world (which sees the story as shirk, worshipping a god other than Allah), may problematize the narrative in Indonesian and Malaysian puppetry.

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Muniapan, Balakrishnan, and Biswajit Satpathy. "Ancient Indian wisdom for managers: the relevance of Valmiki Ramayana in developing managerial effectiveness." International Journal of Indian Culture and Business Management 3, no. 6 (2010): 645. http://dx.doi.org/10.1504/ijicbm.2010.035670.

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Chakravarty, Saumitra. "Defeating Patriarchy on Its Own Terms: The Paradox of Female Chastity in Krittivasa’s Ramayana." Journal of Asian Research 3, no. 2 (March 19, 2019): 70. http://dx.doi.org/10.22158/jar.v3n2p70.

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<em>This essay attempts to analyze the role of women in the Bengali Ramayana of Krittivasa, a regional version of the original Sanskrit epic composed by Valmiki. It does so from the perspective of the strict code of female chastity enshrined in a patriarchal society and enforced upon its women by their male guardians within and beyond the home. While on the one hand, it is an instrument of female subjugation, this essay make an attempt to analyze how the strict observance of this code by the women in the epic, makes it a weapon of female empowerment across the different strata of society through which the text operates. The powerful spiritual energy generated in the process by these women can threaten even the most powerful of patriarchs including the epic hero Rama himself.</em>

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Yadav, Chhavi, Suresh Chaubey, Rajeev Kurele, and Deepak Kumar Semwal. "Sanjeevani booti - A majestic and elusive all curing divine herb in epic Ramayana." JOURNAL OF CONVENTIONAL KNOWLEDGE AND HOLISTIC HEALTH 1, no. 01 (January 25, 2017): 01–04. http://dx.doi.org/10.53517/jckhh.2581-3331.112017173.

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It is the well-known fact that most of the plants species exist in nature possess medicinal properties. Sanjeevani booti is one among such plants species, which is known for its majestic effects from ancient time. Sanjeevani (a group of herbs) is the most elusive in Indian mythology whose existence and identity are still controversial. According to Hindu mythology, Sanjeevani booti has potential of reviving a person and returning him to consciousness. In Valmiki Ramayana, it is mentioned in Yudhakandprakaran that when Lakshman got injured and fell unconscious, the Royal physician Susena asked Hanuman to step Dronagiri hills and bring four plants i.e. Mritasanjeevani, for reviving a life, Vishalyakarani, for removing arrows, Sandhanakarani, for restoring damaged skin and Suvarnyakarani for restoring skin colour. Just after smelling the revitalizing medicinal herb, Lakshmana gained consciousness. This is a majestic herb which has capability of resurrecting life. Recent research claims Saussurea gossypiphora and Pleurospermum candollei as Mritasanjeevani. Several plants those have been considered as affirmable candidates for the sanjeevani plants are including Selaginella bryopteris, Dendrobium plicatile, Cressa cretica and Rhodiola rosea. Since ages, people have been talking about the magical effects of these plants. Truly, Sanjeevani are the herbs of great importance to the society as a whole, and these should be studied thoroughly.

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Ashraf, Iqra, and Asmat Naz. "A conceptual and philosophical approach towards educational system from an Ancient Indian perspective." PERENNIAL JOURNAL OF HISTORY 1, no. 1 (June 30, 2020): 37–47. http://dx.doi.org/10.52700/pjh.v1i1.20.

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In this paper a discovery of the philosophy of educational systems from an Ancient Indian perspective. A limited number of articles have been written from a standpoint of philosophical, historical, and the Ancient perspective when resultantly, this article not only aims to fill in the gaps in literature, but also aspires to provide an insight on educational philosophy from the Ancient Indian perspective. In the Indian context, the origin of education can be traced from the Vedic literatures such as the Valmiki Ramayana, the Mahabharata (includes the Bhagavad-Gita) and the Puranas. The foundation of this paper revolves around hermeneutics, which are a qualitative research methodology involving the studying, understanding and interpretation of ancient text. With the help of the aforementioned methodology, authors disclose some ancient lessons on today’s educational system. The aim of this paper is to knowing the Educational System of Ancient India. In the ancient times, two education systems i.e. Vedic and Buddhist were developed by them and their sole purposeswere self-control, propagation of purity, development of character, personality development, social awareness and preservation of the culture for youth.

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Kadiyala, Abhishek. "https://www.ejsss.net.in/uploads/172/15244_pdf.pdf." Electronic Journal of Social and Strategic Studies 05, no. 05 (2024): 07–19. http://dx.doi.org/10.47362/ejsss.2024.5501.

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The 16 virtues of Dharma, as articulated by Valmiki, are the essence of Lord Rama’s journey in Ramayana. The qualities are of being Virtuous, Righteous, Self-determined, Adept, Brilliant, Civilized, Knowledgeable, Grateful, Non-envious, Competent, Truthful, Equanimous, Benevolent, Aesthetic, Courageous, and Deterrent. These 16 virtues form the core of Lord Rama’s personality and by extension translate into the civilizational character of India, subconsciously reflecting in India’s strategic decision making. The research investigates, how these 16 virtues have historically translated into the SocioEthical base of India’s Strategic decision-making and Foreign Policy. Ranging from India’s policies of Non-alignment, Nuclear doctrine, techno-economic and military prowess to India’s role in humanitarian missions, environment, and as a leader of the global south, the research highlights key areas in which India has successfully manifested these virtues. The research however also acknowledges the challenges of embodying Lord Rama's 16 qualities in contemporary geopolitics. Despite potential contradictions and criticisms, India's attempt to follow this path distinguishes it as a unique, principled, and rooted rising global power, garnering global acclaim and support, catering to the socio-cultural essence of following the path of Lord Rama.

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Regier, Willis Goth. "The Valmiki Ramayana trans. Bibek Debroy, and: The Rāmāyaṇa of Vālmīki trans. Robert P. Goldman and Sally J. Sutherland Goldman." MLN 133, no. 5 (2018): 1443–45. http://dx.doi.org/10.1353/mln.2018.0095.

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Nurlensi. "PENDIDIKAN DAN NILAI NILAI MORALITAS DALAM AJARAN MAHABHARATA BAGI UMAT HINDU." Bawi Ayah: Jurnal Pendidikan Agama dan Budaya Hindu 8, no. 1 (August 9, 2019): 22–31. http://dx.doi.org/10.33363/ba.v8i1.299.

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Kitab Itihasa digambarkan sebagai “Itihasa mahapunyap” Itihasa mengandung nilai-nilai kebajikan yang utama (Adiparva, 112:16) dan sering juga disebut “punyap kathah” (cerita penuh kebajikan). Di dalam beberapa Itihasa yang umumnya mengutib kitab Mahbharata dapat ditemukan formulasi “atrapy udaharantimam Itihasa puratamam” sekarang mulai dengar cerita tentang Itihasa kuno. Cerita tentang Itihasa banyak mengandung unsur-unsur pendidikan dan hal ini sangat dominan di dalamnya. Jalinan sejarahnya seakan akan tidak nampak. Demikian dapat dijumpai dalam Mahabharata XII.391.14 “Sungguh tidak diragukan lagi, Itihasa disebut juga Viracerita atas Epos memuat berbagai aspek pemikiran keagamaan yang pada dasarnya tidak dapat dilepaskan dari bangsa Aria, baik berkaitan denga sejarah politiknya, sejarah keagamaan, maupun sejarah perkembangan ide-ide filsapat di India dan merupakan mata rantai yang tidak pernah putus dengan masa lampau, masa yang mendahuluinya, sering terjadi adanya masukan yang baru ke dalam yang lama, sehingga timbulah “Liberalisme konsevatf” dan hal ini yang mendorong tercapainya hasil hasil yang gemilang di lapangan kebudayaan dan peradaban India (Radharishnan, 1989:43). Ramayana karya Maharsi Valmiki disebut Mahakavia yang artinya karya puisi yang besar (agung) yang memenuhi persyaratan sebuah naskah dalam bentuk puisi. Seperti telah umum diketahui bahwa Itihasa terdiri dari dua Epos besar (viracerita) yaitu Ramayana dan Mahabharata. Itihasa juga termasuk kitab Purana dinyatakan sebagai jantung hati, atau nurani dari ajaran Agama Hindu (Klostermaier, 1990:74), yang menunjukan kepada kita bahwa sumber ajaran Agama Hindu disamping tentunya Veda sebagai Wahyu Fuhan Yang Maha Esa adalah kitab Itihasa dan juga purana dalam kedua jenis kitab tersebut kita mendapatkan contoh pengamalan implementasi ajaran Agama Hindu untuk kehidupan sehari-hari. Lebih jauh kajian ini diharapkan bermanfaat bagi perkembangan kebudayaan nasional, khususnya pengembangan pendidikan nasional dalam rangka memperkokoh jati diri (identitas), citra bangsa dan memupuk serta meningkatkan patritisme dan nasionalisme untuk mencegah disetigrasi nasional yang gejalanya mulai nampak di Indonesia.

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Kunnathu, Neethu M. S., and Bhuvaneswari R. "Eco-Dharma and Climate Change: An Ecospective Rendition of Valmiki Ramayana and Hindu Eco-Praxis for Environmental Conservation and Sustainable Living." International Journal of Religion and Spirituality in Society 15, no. 1 (2024): 145–63. http://dx.doi.org/10.18848/2154-8633/cgp/v15i01/145-163.

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Pandey, Ar Divya. "Analyzing Ancient Ayodhya City Planning Through Ancient Text." International Journal for Research in Applied Science and Engineering Technology 12, no. 4 (April 30, 2024): 1275–77. http://dx.doi.org/10.22214/ijraset.2024.59971.

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Abstract: A significant aspect revolves around the astronomical positioning detailed in Sage Valmiki's Ramayan. By employing the "Platinum Gold" software, which enables simulation of the celestial sphere, extraction of English calendar dates corresponding to events mentioned in the Valmiki Ramayan, correlating them with planetary positions has been analyzing in the paper first. The findings reveal intriguing dates for significant events in Lord Rama's life, such as his birth, battles, and the completion of his exile. The meticulous alignment of these dates with the narrative in Valmiki's Ramayan underscores the precision and authenticity of the ancient text. The study also delves into the portrayal of Ayodhya, the ancient city described in the text, providing insights into its urban planning, fortifications, housing, and cultural significance. Through a multidisciplinary approach encompassing scientific methodologies and textual analysis, this work sheds light on the historical and cultural richness encapsulated in ancient Indian scriptures, offering valuable insights into the Vedic Ramayan eras

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Singh, Neha, and Abhilasha Singh. "Interpolations in the Valmiki Ramayan and Rationality Behind It." Dialogue: A Journal Devoted to Literary Appreciation 18, no. 02 (December 2, 2022): 11–19. http://dx.doi.org/10.30949/dajdtla.v18i2.2.

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The present research paper investigates the interpolations in Valmiki Ramayan byfocusing on 'Bala Kanda's Original Ramayan (Mool Ramayan) and 'Uttara Kanda',which is composed around 500 CE. The Valmiki Ramayan is the first epic writtenby the first poet of the Literary world, the 'Adi Kavi' Guru Valmiki. It may be calledthe national epic of India. This paper highlights how the 'Uttara Kanda' stands apartnot only in its content but also in the texture of the text and the apparent gap in thequality of the poetry. Moreover, this research paper engages with several events in'Uttara Kanda' and how it differs from the other six Kandas. It also engages with thenuances in the poetic style of 'Uttara Kanda' by examining the language, style,emotion, and expressions. While depicting the incidents, a major focus of thepaper is to explore interpolation by examining various incidents, such as thePhalashruti at the end of 'Yuddha Kanda', Sita's banishment, Shambuk'stermination, the story of Valmiki Ramayan sung by Lava-Kusa, Sita's AgniPariksha etc.The Ramayan means journey or progress of Sri Ram. Sri Ram was not an ordinaryperson but Prince of solar dynasty and future king of Kaushal Pradesh. In thisunmatched and grand historical epic, we see the Journey of progress from being aprince to becoming the ruler of the heart of the people and national conciousnesstill date. By looking at the major points, this paper aims to negate and debunkcertain demeaning and baseless non-factual things which were created to blemishthe cultural fabric of India.

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Variyar, Suvarna. "Arshia Sattar, translator, Valmiki’s Ramayana." Alternative Spirituality and Religion Review 10, no. 1 (2019): 132–33. http://dx.doi.org/10.5840/asrr20191017.

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Pallathadka, Harikumar, Laxmi Kirana Pallathadka, Pushparaj, and Telem Kamlabati Devi. "Role of Ramayana in Transformation of the Personal and Professional Life of Indians: An Empirical Investigation Based on Age and Regions." Integrated Journal for Research in Arts and Humanities 2, no. 6 (November 24, 2022): 116–22. http://dx.doi.org/10.55544/ijrah.2.6.15.

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Ramayana is one of the greatest and holiest Sanskrit epics and one of the first written pieces of literature in the context of India. In the past few centuries, several authors have been exploring different dimensions of the epic Ramayana, which range from spirituality, philosophy, economics, politics, language, culture, poetry, literature, and technology. However, management does not seem to be popular in terms of subject analysis from Ramayana, even though Valmik Ramayana offers examples of several managers. Thus, several studies have been done to fill the gap in the literature by simply exploring the relevance of Ramayana for the growth and development of contemporary managers. These papers explore dharmic management, work motivation, vigilance, principles for control from Ramayana that offers lessons for improving managerial efficiency. The prospects to explore Ramayana in the other management domains like people management, and strategy management, may also be considered in the future.

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T, Jayalakshmi. "Hanuman and Veeravakudevar." International Research Journal of Tamil 3, no. 3 (July 15, 2021): 53–59. http://dx.doi.org/10.34256/irjt2137.

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Contributions of Tamil Bhakti poets to the literature have been significant in the past along with the contributions that they made to the social upliftment of the society. Ramavataram, popularly referred to as Kamba Ramayanam, is a Tamil epic that was written by the Tamil poet Kambar based on sanskrit version of Valmiki Ramayanam that describes the life of King Rama of Ayodhya. In this epic Hanuman is a imporatant character. The Tamil poet Kachiyappa sivachariyar greatest composition is the Kandha puranam based on sanskrit version of Sivasankara sangithai. The great warrior Veerabagu Dhevar is close associate of Lord Muruga. This article mainly focuses on stunning similarities between the supernatural powers of the ardent devotee, dedicated Hanuman described in Kamba Ramayanam and Veerabagu Dhevar in kandha puranam.

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Brockington, J. L. "Book Reviews : The Ramayana of Valmiki, an Epic of Ancient India, Volume I1, Ayodhyākānda. Introduction, translation and annotation by Sheldon I. Pollock. Edited by Robert P. Goldman. Princeton, N.J.: Princeton University Press (Princeton Library of Asian Translations), 1986. Pp.xvii + 560. $60.00." South Asia Research 7, no. 2 (November 1987): 237–40. http://dx.doi.org/10.1177/026272808700700208.

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Dodson, Charles B. "Using Homer to Teach The Ramayana." Teaching English in the Two-Year College 28, no. 1 (September 1, 2000): 68–73. http://dx.doi.org/10.58680/tetyc20001926.

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Describes how the author, in his sophomore world literature survey, uses the Homeric epics to introduce students to Valmiki’s Indian epic, the “Ramayana.” Describes how students look for likenesses between the two works, and for differences in cultural assumptions, content, and style. Notes students come to recognize and appreciate the delights of this unfamiliar work.

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Radhika. "TRANSCREATION AS TRANSLATION AND CREATION: A STUDY BASED ON RAMAYANA INTERPRETATIONS IN INDIA." Journal of English Language and Literature 10, no. 02 (2023): 82–88. http://dx.doi.org/10.54513/joell.2023.10209.

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This article has two objectives. The first objective is to add emphasis to a class of literature, such as Ramcharitmanas by Tulsidas and Kamban’s Iramavataram, which stand somewhere between source texts (Valmiki’s Ramayana) and translations, slightly below original works and far above translations. With a focus on the epic, the article examines and clarifies the mechanics of cultural textual flow. The second step entails examining the transcreational process that gives rise to these writings in order to determine its authenticity and define its boundaries.

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Chaudhari, Prashant Sunil. "Topographic Theory of Mind through Ramayana: A Comparison between Freud’s Conceptualization of the Mind and Valmiki’s Characters in the Ramayana." Annals of Indian Psychiatry 7, no. 4 (2023): 392–94. http://dx.doi.org/10.4103/aip.aip_1_21.

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Subramaniam, Ravi, and Dennis P. Heaton. "A Qualitative Examination of the Leadership Traits of Ram from Srimad Valmiki Ramaya." Academy of Management Proceedings 2020, no. 1 (August 2020): 14447. http://dx.doi.org/10.5465/ambpp.2020.14447abstract.

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K, Murugesan. "Kamban's New Creative Strategy and Iraniyan's Story." Indian Journal of Tamil 4, no. 2 (March 21, 2023): 1–8. http://dx.doi.org/10.54392/ijot2321.

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The Kamba Ramayanam is a unique cultural repository of Tamil society, a treasure of the arts, and an epic in which the Supreme God has incarnated in this soil, bearing a human form. The learners will be well aware of the poetic ability of Kambar, who flavoured the fruits that had been soaked in the heart of Valmiki, the primordial poet, and who then amplified the taste of that fruit. In more than 10,000 of the six chapters, Kambar, who records the divinity of Rama and the greatness of his human birth, brings through it many sub-stories, introduces them, and gives a flavour to the epic. In this way, this article examines the necessity of the Iraniyan story in the Yuddha Kandam (Chapter on War), the creative strategy of the epic scholar to include this subplot in between, and the reason for this.

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Aprijianti, Raini Nur, Turita Indah Setyani, and Suma Riella Rusdiarti. "Subalternitas Tokoh Sita dalam Puisi Tema Epos Ramayana Karya Sapardi Djoko Damono." Jurnal Bahasa dan Sastra 10, no. 3 (December 24, 2022): 319. http://dx.doi.org/10.24036/jbs.v10i3.120837.

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Intertextuality studies bring several literary works to face each other. The great work of Ramayana which has been translated into various languages has become one of the most popular epics to date. The phenomenal event in the text called agni pariksha or Sita's burning as a test of chastity indicates that Sita is a symbol of loyalty. In the form of poetry, Sapardi Djoko Damono wrote it under the title Sita Magic by expressing Sita's feelings. Sapardi also wrote another poem with the same theme as the title Benih which is described from the story of accusations of Sita's pregnancy by Rama and the people of Ayodya in Valmiki's Bab Utarakandha. Based on the reading of the three texts, this study explains Sita's inability to articulate her voice against Rama's accusations. Through Gayatri Spivak's subaltern theory, this research will dismantle Sita's suppressed voices which are narrated through the author's thoughts. It was found that culture greatly influences Sita's silence which is based on stereotypes that have been defined in cultural identity.

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Aveling, Harry. "An Introduction to the Ethics of Hikayat Seri Rama: The Malay Ramayana." Malay Literature 35, no. 2 (October 28, 2022): 155–72. http://dx.doi.org/10.37052/ml35(2)no1.

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The Malay Hikayat Seri Rama (HSR) represents a Hindu legend that was heavily Islamicized in its final Malay form (as presented to Oxford University in 1633). This paper seeks to discern the ethical values of HSR. These values are included in sentences spoken by the narrator, and in sentences spoken by the characters themselves. The values are described in single words (just, brave, generous, etc.), phrases, and occasionally whole paragraphs. The values are related to the administration of the state and to the maintenance of an army. They are particularly male values. It is suggested that the source of these values lies in the Arabic-Persian wisdom tradition, as particularly represented in Malay by Taj al Salatin, a work from the same time and place as HSR (Aceh, North Sumatera, in the early 17th century). A brief glance of several Indian business websites related to the contemporary relevance of Valmiki's Ramayana reveals a series of manipulative selfish propositions. The paper concludes by emphasizing on the contemporary importance of individual responsibility, such as justice, fairness, awareness, thoroughness, compassion, and maintaining "a good name"

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Sperl, S. "Epic and Exile: Comparative Reflections on the Biography of the Prophet Muhammad, Virgil's Aeneid, and Valmiki's Ramayana." Comparative Studies of South Asia, Africa and the Middle East 26, no. 1 (January 1, 2006): 96–104. http://dx.doi.org/10.1215/1089201x-2005-012.

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Sagar Kumar Sharma. "The Personal as Political: A Study in Nandini Sahu’s Sita (A Poem)." Creative Saplings 1, no. 01 (October 22, 2023): 26–36. http://dx.doi.org/10.56062/gtrs.2023.1.01.411.

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When authors attempt to pen down their ideas on an issue relevant to the society, their own social contexts are bound to seep in into their texts, with or without their awareness of the same. In that sense, all writing is political. Applying this dictum of the cultural materialists, this paper seeks, among other things, to study the meeting points of the personal and political in Nandini Sahu’s groundbreaking epic-scale Sita (A Poem). Focus will be on the analysis of the text’s subversive potential, the demythification of Sita--the heroine of the epic Ramayana. How well Nandini Sahu’s ‘Sita’ transcends the boundaries of time and space in the process of claiming her rightful identity will be addressed herein. The texts and contexts of Sita have always been a matter of great critical debate; critics, at all times, have constructed and deconstructed this character according to their own politics. Sita–the character from Sage Valmiki’s Ramayana–is at once simple and complex. Patriarchy cleverly pushes to the sub-texts the ‘behind-the-curtain’ politics associated with the multiple texts, with almost singular narrative, that claim to be all faithful renditions of Sita’s story. Her complexity can be understood only when a deeper reading of such sub-texts is properly presented. It should be interesting to find out how Sahu’s narrative falls in or out of line with the popular narratives on Sita. And while observing this, the politics of Nandini’s Sita will be attempted to be brought out through this paper.

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Bhaskar Bhushan. "Reading Past through the Present: A Comparative Analysis of Nandini Sahu's Sita with Valmiki's Ramayana through an Indic Perspective." Creative Saplings 1, no. 01 (October 22, 2023): 104–18. http://dx.doi.org/10.56062/gtrs.2023.1.01.418.

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The intellectual exercise is always related to either deconstruction of the meaning or embellishment of meanings by interpretation of a text. It has always been the intellectual rigour of the thinking human, to find out more and to make sense of it, at the same time. Ramayana, for me, has always been one text that has always stayed imminently relevant in my memory by the sheer virtue of its literary oeuvre and all the teaching it imparts, either metaphysically or metaphorically. For a long time, I have always yearned for an opportunity to write something about it or anything closely or even remotely related to it. And in the words of Tulsi, “everything happens according to Rama's wish only”. I have finally been endowed upon with the opportunity to do so by expressing my opinions about Nandini Sahu's Sita, a poetic memoir of the heroine of the epic in the first-person narrative.

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Suzuki, Maya. "Socio-spatially Segregated Experience of Urban Dalits and their Anti-caste Imagination: A Study of the Balmiki Community in Delhi, India." CASTE / A Global Journal on Social Exclusion 4, no. 2 (October 30, 2023): 196–212. http://dx.doi.org/10.26812/caste.v4i2.687.

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Over the last three decades, India has experienced rapid economic development and social and cultural transformation. Questions arise as to how minorities secure their livelihood and what strategies are being devised for the same. And, what vision of the future do they have in mind? In this article, I will focus on the Dalit community in North India. Fieldwork conducted on one such disadvantaged group, the urban Balmikis (known as the sweeper caste) in Delhi, is drawn upon to examine as a case study. Balmikis have a high rate of migration to urban areas, which is due to their historical background of being employed in the sanitation sector of municipalities and the Ministry of Railways since the colonial times. The name of the community, Balmiki, is derived from worshipping “Bhagwan Valmik,” a legendary saint and composer of Ramayana. It began to take root as a name with positive connotations among the sweeper caste in North India around the 1920s and 1930s. Because of this historical development, it is often accused of discrediting Dalits who dissent from Hindu values and for hindering Dalit solidarity. However, if one listens to the claims of the Balmikis, they do not necessarily consider themselves "Hindus”. For example, during my research, a frequent response to questions about religion was the statement, "We are forced to be Hindus”. In contrast, the words that immediately follow, "We are Balmikis," are restated. By focusing on the beliefs and ambiguity of self-identity of the Balmikis, this article attempts to examine their anti-caste imagination. It then poses the question as to how that imagination is intertwined with everyday experiences and collective grassroots movements.

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Kunal kashyap, Kishor, and Dr Sneha Jha. "Life Of Luv And Kush In Valmiki’s Ashram: Green Cultural Studies Approach." Educational Administration: Theory and Practice, 2024. http://dx.doi.org/10.53555/kuey.v29i3.5886.

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The Ramayana, the world's most seasoned legendary sonnet, has motivated numerous South and Southeast Asian scholars and craftsmen. The amazing, written in 500 Promotion by Maharshi Valmiki, investigates the four Purusharthas — Dharma, Artha, Kama, and Moksha — uncovering moral and social ideals. This undertaking will make an interpretation of the Valmiki Ramayana into English, including refrain importance and word plan, for current crowds new to Sanskrit. Amrithakataka, Dhramakutam, Tattvadipika Tilaka, and Siromani are meant feature their philosophical and moral commitments. The Ramayana's Luv and Kush stories at Valmiki's Ashram address Green Cultural Studies' accentuation on biology and culture. This multidisciplinary approach reprimands late private enterprise's predominance over nature and features culture-nature communications. Hindu way of thinking and formative brain science is utilized to contextualize the ashram thought in antiquated Indian writing. Looking at Valmiki's Ashram as a characteristic shelter features the legendary's significance in saving Indian culture and empowering environmental cognizance.

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Brockington, John. "Some Illustrated Valmiki Ramayana Manuscripts." Religions of South Asia 16, no. 2-3 (December 24, 2022). http://dx.doi.org/10.1558/rosa.24406.

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The many manuscripts of the various versions of the Ramayana include a much smaller number of illustrated manuscripts, besides the frequent sets or series illustrating the Rama story (often termed manuscripts, though lacking more than a caption or brief description of the scene depicted). I focus here on a small number of illustrated manuscripts of the Valmuki Ramayana: one datable around 1605–19 in sub-imperial Mughal style commissioned by Bir Singh Deo, one dated between 1649 and 1653 for Jagat Singh of Mewar, and three sets of illustrations which seem intended to form between them a third illustrated manuscript: the small Guler and Mankot Ramayanas and Manaku’s ‘Siege of Lanka’ series, from about 1710 to 1725. The issues that I address are: why were such extensive and expensive manuscripts undertaken, what was the nature of the text copied, and what is the relationship of text to illustration, in terms of how a scene is illustrated and of its correct identification? Exploration of these issues can reveal a significant amount about the patrons, the scribes, the illuminators and the society of the period when such manuscripts were produced.

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Deepak, Kashyap. "Whose Valmiki?" Contemporary Voice of Dalit, July 20, 2023. http://dx.doi.org/10.1177/2455328x231170720.

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The roots of sacred spiritual knowledge of Indian traditions lead one back to the Vedas, Puranas, Shrutis, Ramayana, Mahabharata and other mythical works that were transmitted orally by the Aryan scholars. Such scholars invented countless stories related to the birth, caste and death of a classical character but such narratives are challenged by modern scholars when examined from comparative methods, logical reasoning, rational angle and scientific perspective. One of such stories is the birth and caste of Valmiki, the creator of Ramayana. As per Puranas and Shrutis, Valmiki was a Brahmin but Sikh and Oriental scholars oppose the view by declaring him a Dalit who later became the guru of sweepers. The question of Valmiki’s caste evolved into one of the most fiercely disputed subjects in the twentieth century, and the controversy at the turn of the new century led to numerous lawsuits, court cases and litigations. Having orientation towards the controversy, this article aims to solve the puzzle by scrutinizing the aforementioned texts and scholars’ views from four different languages: Sanskrit, Hindi, Punjabi and English. The hypothesis will decode the enigma of Valmiki Jayanti and different propagandas related to the caste of poet Valmiki and Valmiki, the community. The conclusion will emphasize the difference between written texts and myths of the Indian knowledge system.

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Brodbeck, Simon. "Who Was it Was Cursed by the First Sloka Verse?" Religions of South Asia 16, no. 2-3 (December 24, 2022). http://dx.doi.org/10.1558/rosa.24399.

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This article explores the scene in Ramayana 1.2 where a hunter kills a crane and Valmiki curses the hunter. The curse is explored as a stand-in for Valmiki’s composition and Rama’s education, prompted by Sita’s suffering at Valmiki’s ashram. The first half of the article discusses, but does not apportion, the blame for Sita’s abandonment. The second half discusses the blame for Sita’s suicide.

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Journal articles on the topic 'Valmiki. Ramayana'

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