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The Balinese kecak dance for example, retells the story of the Ramayana, with dancers playing the roles of Rama, Sita, Lakhsmana, Jatayu, Hanuman, Ravana, Kumbhakarna and Indrajit surrounded by a troupe of over 50 bare-chested men who serve as the chorus chanting "cak".
Three Hundred Rāmāyaṇas is a scholarly essay that summarizes the history of the Rāmāyaṇa and its spread across India and Asia over a period of 2,500 years or more. . It seeks to demonstrate factually how the story of Rama has undergone numerous variations while being transmitted across different languages, societies, geographical regions, religions, and historical perio
Gujarat - The Tulsi-Krta Ramayana is a Gujarati adaptation of Tulsidas' Ramcharitamanas in the 17th century, by the poet Premanand Swami. The Giradhara Ramayana is also a prominent retelling of Ramayana in Gujarati by the 18th-century poet Giradhara Gosvami. Jammu and Kashmir – The Kashmiri Ramavatara Charita was written in the 19th century.
Throughout the Ramayana, Rama consistently upholds the principles of dharma, fulfilling his duties as a son, a prince, a husband, and a ruler with unwavering integrity and adherence to ethical conduct. His commitment to truth and justice, even in the face of personal sacrifice and adversity, sets an example of moral rectitude. [2]
The Adbhuta Ramayana is a Śāktaḥ Sanskrit work. It is considerably more obscure than both the Valmiki Ramayana as well as Tulsidas’ Awadhi version entitled Ramacharitamanasa, northern India's most popular version of the Ramayana story. [1] Scholarly analysis of its content and text history has, to this point, been minor.
Sugriva then tells Rama the story of how Vali became his enemy. In Sugriva's version, he is entirely innocent, and Rama believes him. [6] Sugriva is very fearful of Vali and doubts that Rama can defeat him. He tells Rama many remarkable stories of Vali's strength and, as proof, shows him a hole in a sal tree that Vali had made with a single ...
Ramayana reached Laos much later than Cambodia and Thailand which caused the loss of its original Hindu influence and affected local adaptation. [2] Similar to some Malay versions of the Hikayat Seri Rama , the epic has lost the association with Hinduism and is instead considered a Jataka tale (the Dasaratha Jataka ), a previous lifetime of the ...
Maricha recalls the following incident when talking with Ravana. However, it does not appear as a separate event in the chronological telling of the Ramayana. Maricha returned to Dandakaranya and disguised himself as a beast with a flaming tongue and two sharp horns. He was accompanied by two rakshasas in the form of animals.