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Summary Of The Vindication Of Sitna And The Ramayana

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The Vindication of Sita is considered the culmination of the epic Ramayana, and had attracted numerous artists to choose it as the subject of their artistic creations. It is always illuminating to examine the differences of the paintings with the same subject matter. The Vindication of Sita from Singh’s Ramayana and the one that illustrates the Persian translation of the Ramayana show varied themes, iconography, composition, and narrative techniques that correspond to the nature of their patronages. The Mewar version is colorful and complex in layout with a full demonstration of the court’s political standing, financial power, and an attachment to what was truly Indian. The Sub-imperial Mughal version is much more modest and simple with an allusion to the Persians’ fascination of Indian classics yet a persistence of presenting it in an Islamic way.
The identities of the figures in the Mewar version is extremely intermixed and complicated. Besides Sita, the main character of the story, it includes every important god of the Hindu religion. These consist of Brahma with four heads and four arms, Shiva, and many generic gods in the boats over the sky and near the area with congregated gods. Brahma, Shiva, and the King of Gods appear two times in the painting: one is to observe the crucial moment of Sita being tested in fire; the other is to ride animals across the canvas. In addition, it has two Ramas and four Sitas. Monkeys occupy a significant portion of the painting, signifying their role in defeating Ravana. In terms of characters, the painting is all-inclusive of the chief deities of Hinduism and the main characters of the Ramayana. The favor of the Indian tradition and a deep religious connotation displayed by the depictions of the gods nods to the idea of darsen--seeing the gods in exchange of their bestowed merits. The faithfulness to the Ramayana denotes the patron’s understanding of the literary tradition as well. The Mewar dynasties inherited the Hindu tradition of belief and language so that the perception of the identities of the figures would be not only natural but also deeply attached. In contrast to the Mewar painting, the Sub-imperial Mughal version is drastically more simplistic. The figures

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