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Journal articles on the topic 'Valmiki'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Prof. S. Ranga. "Quest for Revolt in Joothan by Omprakash Valmiki." Creative Launcher 6, no. 4 (October 30, 2021): 22–26. http://dx.doi.org/10.53032/tcl.2021.6.4.04.

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Omprakash Valmiki, like other writers of autobiographies, articulates the Dalit confrontation in his renowned story, Joothan. He describes every aspect of his disturbing social experiences, unfolding his complete life. Thus, Omprakash Valmiki's Joothan is about the voyage of Dalit discrimination and social boycott. The Valmiki kin is under pressure for schooling and position in the social order. In the meantime, it is also the fairy-tale of a Dalit family unit in search of self-esteem and identity in the Indian Hindu society. Omprakash Valmiki portrayed his life as an untouchable and Dalit in the newly self-governing India. The tale of Joothan refers to scraps of food left on a plate; this is meant for waste and animals. India's untouchables have been obligatory to acknowledge and eat leftovers for centuries, and these terms encompasses the pain, humiliation and poverty of the group of people enforced to survive at the underneath of India's societal pyramid. Although untouchability was abolished in 1949, But Dalits is being unrelenting to face prejudice, economic deficiency, aggression and mockery. Even after attaining Independence, the Dalits had to struggle a long time to get education; Joothan takes it seriously. Valmiki shares his daring resist to escape a prearranged life of steady physical and mental agony and his transformation into a speaking subject under the influence of the great Dalit political manager, BR Ambedkar. An article of the long silenced and long denied sufferings of Dalits, Joothan is a key role to the archives of Dalit history and a proposal for a radical transform of humanity and human consciousness. Dalits are being unrelenting to face unfairness, economic deprivation, hostility and ridicule. This paper is trying to portray the Quest for Revolt in Omprakash Valmiki’s Joothan.

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2

Biswas, Manohar Mouli. "Nanchera Valmiki." Wasafiri 30, no. 3 (July 3, 2015): 8–9. http://dx.doi.org/10.1080/02690055.2015.1044773.

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3

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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Dr. P. Mahalinge, Dr P. Mahalinge. "Omprakash Valmiki Ke Kahania." Indian Journal of Applied Research 1, no. 6 (October 1, 2011): 140–42. http://dx.doi.org/10.15373/2249555x/mar2012/48.

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5

PATHANIA, GAURAV J. "My Pen, My Words." CASTE / A Global Journal on Social Exclusion 5, no. 2 (May 31, 2024): 332–34. http://dx.doi.org/10.26812/caste.v5i2.671.

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[This poem is dedicated to respected Om Prakash Valmiki, who wrote the first Dalit autobiography in Hindi published in 1997, “Joothan” (Leftovers). The poem was originally written in 2009 and recited in a program chaired by Mr. Valmiki. It was revised in 2012 to mention Murdahiya, another Dalit autobiography by Professor Tulsi Ram].

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6

Rameshbhai, Patel Anilkumar. "Sita: Valmiki vs. Amish Tripathi." International Journal of Trend in Scientific Research and Development Volume-2, Issue-3 (April 30, 2018): 2166–69. http://dx.doi.org/10.31142/ijtsrd11693.

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7

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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8

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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9

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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10

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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SINGH, NAVNEET, RAHUL JOSHI, and JALIL AHMAD. "A new species of genus Neoaloa Singh & Kirti, 2015 from Bihar, India (Lepidoptera: Erebidae: Arctiinae: Arctiini)." Zootaxa 4486, no. 2 (September 27, 2018): 189. http://dx.doi.org/10.11646/zootaxa.4486.2.8.

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A new species, Neoaloa cernyi Singh & Joshi, sp. nov. is described from Gular-Ghat of Valmiki Tiger Reserve, Bihar, India. Additionally, the original combination of Aloa collaris Hampson, 1891, comb. rev. is restored.

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12

Arif, Sourabh Verma, Ayesha Mohammad Maslehuddin, Uttam, Ambarish Kumar Mall, Gaurav Ojha, and Hemkant Roy. "First distribution record of Elongated Tortoise Indotestudo elongata (Blyth, 1853) (Reptilia: Testudines: Testudinidae) from Bihar, India." Journal of Threatened Taxa 12, no. 9 (June 26, 2020): 16170–72. http://dx.doi.org/10.11609/jott.5946.12.9.16170-16172.

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The Elongated Tortoise, Indotestudo elongata (Family Testudinidae) is one of the five land tortoises having distribution in India. For the first time, we report a new distributional record for this species from Valmiki Tiger Reserve region of Bihar.

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13

P, Kavitha, and Senthilkumar S. "Decent Love and Intuition Scenes of Kambaramayanam." International Research Journal of Tamil 4, SPL 1 (January 24, 2022): 7–17. http://dx.doi.org/10.34256/irjt22s12.

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Valmiki's epic has a special pride in the unparalleled epics that have ever appeared in the world. It is perfectly appropriate to say that Kambar gave life to all the characters created by Valmiki. Kambar has made the characters go for a walk in the atmosphere without lowering them with his own individuality and changing their character.The real meaning of the epic is "the sin of morality and defeat". It is very special that Kambar did not just emphasize that point in the epic, but also handled the news. When Rama and Sita devi see each other in the mithila scene in Kambaramayana, kambar's poetic beauty is able to understand the joy and suffering that occurred by the mind. When Raman sees Sita, he faints and all that he sees appears to be the form he has seen, and the sight of mayangal, monday and kaman being blamed, and wailing in his eyes, is seen in front of his mind. This article explains such events.

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14

Nesbitt, Eleanor. "Religion and identity: The Valmiki community in coventry1." Journal of Ethnic and Migration Studies 16, no. 2 (January 1990): 261–74. http://dx.doi.org/10.1080/1369183x.1990.9976180.

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15

Nagarajan, Vikas Madhav, Rohith Srinivasan, and Mahathi Narayanaswamy. "Diversity of moths from the urban set-up of Valmiki Nagar, Chennai, India." Journal of Threatened Taxa 13, no. 14 (December 26, 2021): 20174–89. http://dx.doi.org/10.11609/jott.7515.13.14.20174-20189.

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A study was conducted at Valmiki Nagar, Chennai, Tamil Nadu, India to explore its moth diversity from December 2018 to May 2021. This manuscript presents a partial checklist of moths from Valmiki Nagar. Four locations around the colony were studied to record the moth fauna. The study sites were surveyed twice a month using a mercury vapour lamp along with a white sheet, along with over 100 visits at night. Diurnal surveys were conducted bimonthly to observe larval host plants and day flying moths. A total of 135 species were recorded from the study area, belonging to nine superfamilies. The most diverse family of moths recorded was family Erebidae, with 39% of moths recorded in the study belonging to this family, followed by Crambidae (30%), Geometridae (8%), and other families constituting the rest. The moth diversity in the month of July was seen to be the highest. Along with this study, future studies on similar lines will help in documenting the moth diversity of Chennai.

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Shariq Safi, Tanveer Ahmed, Junid Nazeer Shah, Meraj Anwar, and Kamlesh K. Maurya. "Avifauna of four protected areas of Terai-Arc Landscape, India: significant records and a checklist of species." Journal of Threatened Taxa 16, no. 2 (February 26, 2024): 24707–29. http://dx.doi.org/10.11609/jott.7699.16.2.24707-24729.

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Protected areas (PAs) in Terai-Arc landscape are relatively poorly explored as far as bird communities are concerned. Here we report a checklist and significant records of birds recorded during opportunistic observations and systematic bird surveys in four PAs: Katerniaghat Wildlife Sanctuary (2001–2004, 2006, 2008, and 2015); Pilibhit Tiger Reserve (2014–15); Valmiki Tiger Reserve (2014–17), and Udaipur Wildlife Sanctuary (2018). We have compiled a checklist of 424 species that includes 358 species in the Katerniaghat Wildlife Sanctuary, 306 species in the Valmiki Tiger Reserve, 236 species in the Pilibhit Tiger Reserve, and 128 species in Udaipur Wildlife Sanctuary. Most species belong to the Insectivore guild (190 species, 44.8%), while the nectivorous guild was the least represented (10 species, 2.35%). A total of 9% of species in the region were either globally threatened (6 Critically Endangered, 5 Endangered, and 8 Vulnerable) or Near Threatened (19 species). Sightings of species of conservation importance have been discussed.

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Singh, Rajeev. "Floristic Wealth of Valmiki National Park, Bihar - An Overview." Indian Journal of Forestry 30, no. 2 (June 1, 2007): 159–66. http://dx.doi.org/10.54207/bsmps1000-2007-p5iy5f.

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In this paper a general account of the vegetation pattern of the Valmiki National Park has been described. About 700 species spread over 459 genera and 117 families are reported. Apart from this, rare and threatened plants, endemic species, economically important plants and factors affecting the vegetation are also discussed. Conservation measures are proposed to protect the natural vegetation.

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Singh, Rajeev, and Vineet Singh. "Ethnomedicinal plants of Valmiki Tiger Reserve, West-Champaran District, Bihar, India." Journal of Non-Timber Forest Products 21, no. 3 (September 1, 2014): 185–92. http://dx.doi.org/10.54207/bsmps2000-2014-1g4y1v.

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The floristic and ethnobotanical exploration of Valmiki Tiger Reserve present here the ethnomedicinal uses of 70 plants species belonging to 62 genera and 39 families by the local communities and Tharu of this Reserve. Among 82 ethnomedicinal preparations, 39 preparations of 36 species are new as they have not been reported in earlier published literature.

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Gaonkar, Vidya P., and Dr Dhruva B. Jyothi. "Health Condition of Valmiki Tribes of Mishigeri Village of Karnataka." International Journal of Scientific Research 3, no. 6 (June 1, 2012): 449–52. http://dx.doi.org/10.15373/22778179/june2014/153.

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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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21

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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22

Riddiford, Alexander. "CHAPTER 4: THE VALMIKI OF EUROPE: HOMER THROUGH BENGALI EYES." Bulletin of the Institute of Classical Studies 53, Supplement_108 (June 1, 2010): 79–97. http://dx.doi.org/10.1111/j.2041-5370.2010.tb00029.x.

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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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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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25

Vyas, Aparna. "A Cultural Psychological Reading of Dalit Literature: A Case Study of Joothan By Om Prakash Valmiki." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 157–68. http://dx.doi.org/10.26812/caste.v1i2.188.

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Dalit literature has been a major cultural artefact in the struggles against caste-based oppression and discrimination. It negotiates a collective identity for Dalits as well as introduces the variability in the negotiations for the same. The present paper focuses on the nuances of one such negotiation- the making of a Hindi Dalit writer. At the theoretical backdrop of cultural psychology, utilizing the conceptual machinery of Zittoun, the paper analyzes the autobiographical narrative of Om Prakash Valmiki. It identifies the ruptures and the transitional processes in Valmiki’s life. These processes of transitions include identity redefinition, knowledge and skills; and meaning making. These processes were facilitated by varied resources like social, cognitive and symbolic. The relocation to the city led to the change in his frame of activity. Afterwards, at each stage of his life, his social circle got broadened, his cognitive skills got enhanced and symbolic resources were used at progressively higher level of reflexivity. The major social resources were found to be the people with whom he came in contact after relocating to the city. The cognitive resources were found to be Hindi mainstream literature, Marathi Dalit literature and theatrical devices. The symbolic resources were the works of Phule, Ambedkar and Marx. Accessibility and utilization of all these resources eased the reconfiguration of the semiotic prism reifying his identity as a Hindi Dalit writer, thereby, enabling him transform the caste-based experiences on the plane of fiction challenging the power hierarchy embedded in social reality.

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G. Jeevan Babu, Ramesh, J. Prema Kumari, R. Prameela, and S. B. Padal. "Ethnomedicinal plants used by Valmiki tribes of Munchingiputtu Mandal, Alluri Sitaramaraju District, Andhra Pradesh, India." World Journal of Biology Pharmacy and Health Sciences 14, no. 3 (June 30, 2023): 177–82. http://dx.doi.org/10.30574/wjbphs.2023.14.3.0241.

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An ethnomedicinal survey was carried out among the ethnic group of Valmiki tribes inhabited in Munchingaputtu Mandal, Alluri Sitaramaraju District, Andhra Pradesh during 2022-2023. A total of 68 plant species belonging to 60 genera and 34 families of ethnomedicinal plants were reported. All the plants need to be evaluated through phytochemical investigations to discover their potential as drugs. The study shows a high degree of novelty in the use of plants among the tribal people reflecting the revival of interest in traditional medicine.

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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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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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Mall, Ambrish K., H. K. Roy, Surendra Singh, Prabhat K. Gupta, and Jyotirmay Jena. "First record of Cinereous Vulture Aegypius monachus in Valmiki Tiger Reserve, Bihar, India." Vulture News 82 (September 13, 2022): 38–42. http://dx.doi.org/10.4314/vulnew.v82i1.6.

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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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Woojo Kim. "Socio-Cultural Identity of Dalit in Joothan, Hindi Dalit Autobiography of Omprakash Valmiki." Journal of Indian Studies 14, no. 2 (November 2009): 143–74. http://dx.doi.org/10.21758/jis.2009.14.2.143.

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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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Karra, Jaganadha Rama Sastry. "Possibility for existence of astrological planetary positions as per Sage Valmiki-research analysis." International Journal of Jyotish Research 8, no. 1 (January 1, 2023): 18–20. http://dx.doi.org/10.22271/24564427.2023.v8.i1a.146.

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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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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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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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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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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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Shafi, Shariq, Abhishek, Kamlesh K. Maurya, Gaurav Ojha, Ambarish Mall, and Hemkant Roy. "Sightings of Burmese Pythons (Python bivittatus) in and around the Valmiki Tiger Reserve, Bihar, India." Reptiles & Amphibians 27, no. 3 (November 29, 2020): 519–21. http://dx.doi.org/10.17161/randa.v27i3.14906.

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Kumar, Harish, and Jaiparkash Sharma. "Socio-Psychological Profile of Olympic Bronze Medallist Hockey Player Mr Sumit Valmiki: A Case Study." Sports Science & Health Advances 1, no. 1 (July 30, 2023): 53–56. http://dx.doi.org/10.60081/ssha.1.1.2023.53-56.

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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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Talat. "Dalit and African Literature as the Discourse of Resistance: A Comparative Study." Creative Launcher 5, no. 1 (April 30, 2020): 1–7. http://dx.doi.org/10.53032/tcl.2020.5.1.01.

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The research article is to give literary representation to Dalits and Africans against the politics of caste and race. Dalits, we all know, suffered suppression, humiliation and oppression in the past and present in the name of Varna system while Africans have been forced to serve their masters under the colonial system. It is an attempt to focus on a comparative study between these two groups in the context of oppressions and marginalities at socio-economic, religious and political level, while asserting their identity and solidarity demanding egalitarian and just society. The paper will include selective writers: Sharan Kumar Limbale, Baby Kamble, Omprakash Valmiki, Mulk Raj Anand, Arundhati Roy, Ngugi wa Thiong ’o, Chinua Achebe, Meja Mwangi as their genres of discourse of resistance are psychologically and sanguinely committed to the deep-rooted dignity, all-round emancipation and liberation of Dalits and Africans.

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Sinanan, Chelsea Dana. "Measuring Mas: A Metaphysical-Bakhtinian Perspective on the Trinidadian Carnivalesque." Stan Rzeczy, no. 1(22) (December 31, 2022): 445–62. http://dx.doi.org/10.51196/srz.22.18.

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Carnival is a space of play where you are at once earthly and divine. We are born to this culture, writing our narratives in song, dress, tradition and spirit. As Trinidadians, we embed our lives, our creativity, and our souls into this sacrament. And every year it blesses our people with inspiration, solace and liberation. The theoretical premise of this paper combines social constructivism and Mikhail Bakhtin’s dialogism, heteroglossia, and chronotope to investigate aesthetic architecture within the Trinidadian carnivalesque (mas). A series of narrative interviews were conducted with Carnival band leader Valmiki Maharaj and visual artist Jackie Hinkson, gathering core meanings, intentions, and processes of creation attached to the Trinidadian brand of Carnival. This work highlights the aesthetic manifestations of reflection, creation, and connection as represented in murals, costuming, and carnival accoutrements, whilst acknowledging the cultural and historical frameworks that support these structures.

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Prashad, Vijay. "The killing of Bala Shah and the birth of Valmiki: Hinduisation and the politics of religion." Indian Economic & Social History Review 32, no. 3 (September 1995): 287–325. http://dx.doi.org/10.1177/001946469503200301.

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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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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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Nagar, Anu. "OMPRAKASH VALMIKI'S JOOTHON : A REMARKABLE RECORD OF A RARE INDIAN JOURNEY." SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 10, no. 50 (April 1, 2022): 12613–18. http://dx.doi.org/10.21922/srjhsel.v10i50.10190.

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Omprakash Valmiki, a famous Indian writer, has shown how the so-called "upper caste" in India dominates and suppresses the populace. This study focuses on how the upper caste controls the scheduled caste by many machinery such as tradition, law, religion, culture, and language of the dominant group of people, who are truly in power. In his work Joothan, the author defines a character from the family of minorities, labourers, and peasants. Omprakash, the protagonist, is forced to seed sugarcane on Fauz Sing's land regardless of the fact that his examination is arriving. There are several evidences to support his muteness, which adds to his subaltern status. Dalit writing has made social equality and political involvement a literary theme, completing the unfinished task of economic equality. Man cannot attain total equality without achieving equality on these three concerns. This impeccable equality is fought for in Dalit literature.

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Dr. Mahavir Prasad Sahu and Dr. Kalpana Shringi. "Real disclosure of contemporary politics - "Vikramacharit Aakhyan"." Knowledgeable Research: A Multidisciplinary Journal 2, no. 10 (May 28, 2024): 106–11. http://dx.doi.org/10.57067/1ahy8q92.

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Prof. born in Rajgarh district of Madhya Pradesh. Radhavallabh Tripathi is the outgoing Chancellor of the Rashtriya Sanskrit Sansthan (New Delhi). The works written by him include Adi Kavi Valmiki: (1976), Lokdharmi Tradition of Sanskrit Poetry (1976, 1999), Poetics and Poetry (1987), Lectures on Drama (1992), Drama and World Theatre (1988), Drama Encyclopedia (Chaturshu Khandeshu, 1999), etc., critical and poetic works. The text is important. In the field of literature, his major works are Rotikalahari (poetry), Abhinavasuk Saptati (collection of stories), Prekshanam Saptakam (street plays), Karuna (short novels), Anyachya (novel), Vikramcharitam (narratives). Due to your vast work of excellence, you have been honoured with many famous awards. Your composition 'Vikramcharitam' is a narrative divided into nine chapters, which, though written in mythological style, is a depiction of the political issues of the modern era through its subject matter. And it appears to express social problems.

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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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