The Epic Of The Ramayana

Sita is a hidden hero because she shows respect, pure, sincere, and loyalty to her beloved husband even when she was tortured. Sita, Rama's wife, is the rebirth of the goddess Lakshmi. She’s a young beautiful woman, who is in love with Rama. Sita accompanies Rama into the forest on his "quest" and was nabbed by Ravana. When Ravana abducted her, he imposed her to marry him. She was very loyal to her husband and refused Ravana. In the novel Ramayana, it states that Sita accepts the torture of Ravana and Demon Rakshasa, but still doesn’t accept Ravana as her husband. Sita dismisses Ravana’s advances, guard. Even when Rama started losing faith in

One of the most striking relationships throughout the entire Rāmāyaṇa is that between India's epic hero Rāma and his half-brother Lakṣmaṇa. What is interesting about this affair is Lakṣmaṇa's pure fidelity toward his brother and all his goals. While Rāma is the king on leave throughout most of the Hindu epic, Lakṣmaṇa acts more or less as his royal servant and bodyguard of his most prized possession, that being Rāma's wife, Sītā. Interestingly enough, Lakṣmaṇa is very much an intelligent being himself, and one who revels in the longevity of his brother's interests and aims. This paper will deal with how these Lakṣmaṇa creates himself as the most loyal of companions within the first book of the Rāmāyaṇa. In the Bāla Kāṇḍa, Vālmīki sets

The epic story of Rama and Sita, as portrayed by Valmiki’s Ramayana and the modern day film Sita sings the Blues are two different versions of the same story which contain several contrasts as well as similarities. The Ramayana is the ancient version which was written by a sage named Valmiki in 550 B.C.E, featuring a love story between an ideal prince and an ideal woman. It outlines the adventures of Rama in his journey to find his abducted wife Sita. Rama is portrayed as an avatar, being the eighth incarnation of one of the Hindu gods Vishnu, while Sita is representing Lakshmi, the Hindu goddess of light. The modern day version of the Ramayana is seen in Sita Sings the Blues, where the animator Nina Paley is relating her love story to that of Sita’s predicament. This paper will compare and contrast the epic story of Valmiki’s Ramayana and Sita Sings the Blues in the quest for power, honor, faithfulness and the conflict between good and evil.

Later in the story however, Rama displays the opposite of dharma, when after Sita is kidnapped by Ravana. Talking to Laksmana, Rama says, "The demons have earned my unquentiable hate and wrath. ... Look at the irony of fate, Laksmana, we adhere to dharma, but dharma could not protect Sita who has been abducted in

In Sita Sings the Blues, Paley has an alternate, customized picture of Sita. All through the motion picture we see that Sita is crying, and is assuming the part of the casualty instead of being solid and following the Dharma of Indian culture. Paley conflicts with the conventional understanding and overlooks the possibility of Dharma in general and social perspective. The account of Rama and Sita in Ramayana goes ahead and Rama who was viewed as the perfect child and spouse, abandons Sita after she was captured, trusting that she was touched by another man making her debased and not deserving of him. She is surrendered by her significant other to live in a timberland while she was pregnant with Rama 's twin young men. Regardless she remains faithful to him and brings forth two young men and shows them to love their dad and regard him like a God.

The Ramayana’s portrayal of Sita shows that women are more vulnerable and convey their emotions on a much larger level than men. Nayaran is portraying women as foolish or disturbed when exposed to love. Rama makes his revelation regarding Sita when he is “In the seclusion of his bedroom, he began to brood over the girl he had noticed […] His innate sense of discipline and propriety had made him conceal his feelings before other people” (Narayan 24). Rama is in more control of his senses and conforming to the conventional standards of behavior that men were supposed to follow at that time.

During the trial, Rama acts slightly out-of-character, which could show that is manipulating the event to produce a more dramatic reaction from the crowd in Sita’s favor. Firstly, Rama has cast off materialism time and time again in favor of being a man of virtue. This can be seen when Soorpanaka promises him rule over multiple worlds or when he gives up the goods that would come from being king in order to fulfill his father’s wishes(Ramayana 70, 45). He prefers morals and values over objects and would be happier fulfilling his dharma than living in marble palace. When Rama was ready to see her, an emissary was sent to fetch Sita and ensure she was dressed in queenly regalia, as per

Rama Navami is one of the most popular, sacred festivals known to Hindu tradition. It celebrates the birth of Lord Rama, as well as the marriage between him and his consort, Sita. Rama is known for being noble, wise, kind, and ultimately a perfect god. Rama Navami celebrates the epic, Ramayana, because it tells the story of the great hero, Rama. There are many traditions that take place during the festival each year. These customs include spiritual, dietary, musical, and religious practices. Rama Navami is also significant to each of those customs in numerous ways.

The Ramayana is an Indian Epic and one of the most influential stories in India. The epic embodies dharma and other values from Hinduism making it a reference for the Hindu religion. The story is a good versus evil story, with a humble King Ram who represented good versus a ten-headed evil King Ravana who represented evil. Ram was the eldest son of King Dasharatha of Ayodhya, his mother was Queen Kaushalya and Sita was his wife. Ram was very courageous, intelligent and obedient whereas Sita was very beautiful, generous and positive. Ram met Sita in a Swayam (Swayam is the practice of choosing a husband from a group of suitors), which was assembled by Sita’s father, King Janak of Mithila. It was organized for the search of good groom for Sita. At the event, many princes and kings from many states were invited. The condition for marriage was that whichever suiter could lift a holy bow and pull the string of the bow will be married to Sita. All of the suitors tried, but none could move the bow. When Ram’s turn came, he lifted the bow with one hand and pulled the string with enough force that the bow broke into two pieces. Thus, a union of Ram and Sita was formed.

(Burns&Avolio, 1994). Rama exhibits all the traits identified by researchers as that of a transformational leader. He as the eldest and most suitable of the four sons of Dasharatha has been earmarked for the kingship form the beginning. The King his father makes no secret of his wishes to see Rama in the throne. The sages Viswamitra, who takes Rama and Lakshmana on a sort of tour of duty to conquer some rakshasas who were creating havoc among the gentle ‘tapasas’ , the raj guru( royal teacher), the ministers all agree that Rama is the ideal candidate for being crowned as the future king. The people of Ayodya loved Rama and were overjoyed at the news of his coronation. Yet, when the king is coerced into ordering him to forsake all that and banish him to spend fourteen years in the forest, he accepts without any protest. He calms down the outrage of his brother and the courtiers on his behalf. When the people follow him to the forest, he asks them to go back and live as ideal citizens. He creates a vision for Ayodya and charges the people to make their lives’ mission. The clarity which he communicates the

Great books are epic because they are retold in many ways since before 300 BCE. They are retold in various forms in different languages and mediums. Retelling in different languages and media forms makes it understandable for various audiences. For example, the Ramayana has been rewritten by R.K Narayan in a short prose from the original 24000 verses to 7 Kandas of the Ramayana written by Sage Valmiki (Rao 2005, 7616). Unlike the modern Bollywood version called Raavan which had been retold visually, storytellers changed the content and characters in such a manner that it connects more to our present stories. Even now modern dramatists compose and direct movies which relate to not just Indian culture but to foreign audiences too. For instance, the short film, Sita Sings the Blues relates to Sita and contemporary parallel lead Nina. They both have a tale of truth, injustice and a woman’s cry for equal treatment. Having different kinds of cinematic and written retelling, I chose to retell the Ramayana based on Sita’s life and growth as a person as a painting on canvas with an abstract art form. Using an indexical and symbolic style framework, I stayed honest with the story, presenting it using Sita’s perspective. This allows the audience to see the birth, marriage, forest hood (Aranya Kanda), fire test and death that led to her character growth. Also, the retelling can also be classified as symbolic because I have made my artistic references to specific characteristics of

According to the diasporic perspective the mythological figure of Sita projects an ambivalent function of a subservient wife and a powerful symbol emanating resistance to maintain her obedience till the end. (Vogt-William, 2014). Sita instructs Lakshman in the beginning to go and protect her husband as depicted in the poem and then when Lakshman does not abide by her, she is seen as a transfigured human entity of a woman rather than an ethereal entity of supernatural attributes has been worshipped for ages by the people as a goddess.

This movie Ramayan is based on one of the great literature epic of India Called Ramayana, the other being the Mahabharata. Ramayana story transmitted orally for generations but not recorded until the eighth century B.C.E. It was written by the poet Valmiki. In this great epic story the main person was Rama who was an seventh incarnation of the Lord Vishnu who is the care take and protector of this world, Rama was like a Buddha he served for the people and also it’s about good vs evil. “In India, Lord Vishnu is worshiped primarily as Avatar, or incarnations, particularly as Rama and Krishna, the principal characters of the epics Ramayana and Mahabharata” (Shah). The movie Ramayan was made on the story of Ramayana and focused on Rama. The Ramayana talks about life of people in India near 1000 BCE and shows the belief and rules of dharma. It influence Hindus and world at large. The main reason dharma exits is in the form of Ramayan. The hero, Rama, lived his whole life by the rules of dharma; in fact, that was why Indian consider him heroic. When Rama was in his youth he was the perfect son, later he was an ideal husband to his faithful wife, Sita, and a responsible king of Aydohya. "Act like Rama," and "Act like Sita" young Indians have been taught and told to be like them for over 2,000 years.

The whole of the Ramayana is an Epic of humanity. Humanity does not mean mankind but that which particularly human nature. It is in this sense, Sri Rama is oftentimes called the paragon of humanity, an example of the perfection of human nature. This perfection is not inclusive of the foibles of man in his lower endowments. That majestic feature of bodily personality, the ideal perfection of physiological structure, the beauty of understanding, dignity of behavior, exemplary nature of conduct--to put it in one word 'perfection' as conceived or as conceivable by the human understanding--this is what comes forth as an answer from the

On the surface, the story of Sakuntala (as told in the Mahabharata and Kalidasa’s Abhijnanasakuntalam) and the Ramayana, both canonical texts in their own right, vary greatly in structure, substance, and length, but a closer examination reveals that both have some common, or at least similar themes and motifs, particularly with respect to attitudes towards women and the literal rejection of the female protagonist. It might be noteworthy that the distance in time between the texts is not negligible- while the Ramayana started to take shape between 2nd century BCE and 2nd century CE, Abhijnanasakuntalam was probably written between 400 CE and 500 CE, although the original story sourced from the Mahabharata is much older.