The Ramayan is an ancient Sanskrit epic written between the fifth and fourth century (BC). It is ascribed to the Hindu sage, Valmiki, and is one of the more well-known smritis. It is considered to be an itihaasa in genre, being a narrative. The Ramayana is one of the two more well-known epics of India, the other being the Mahabhaarat. The word, Ramayan, consists of the two words, “Ram” and “aayan”. This literally translates as the “abode of Ram”. In essence, this text serves as a place of refuge, bestowing upon devotees the gifts of “bhakti” – devotion, “gyaan”-knowledge, “karma”- action and “moksha” – self realisation.
In the sixteenth century Shri Tulsidasji rewrote this epic of Adi Kavi Valmikiji in the language of Avadhi, with the new title Shri Raamcharitramanas (the lake of the deeds of Shri Ram) or Tulsikrit Ramayan. This language was very similar to Hindi and was easily understandable by the Hindi-speaking masses ofIndia at the time. This poetic classic ranks among the best in the world of literature.
The Raamcharitramanas consists of seven volumes or “kaand”, of which the first two, titled Baal kaand and Ayodhya kaand,comprise more than half of the work. The latter volumes are Araṇya kaand, Kiṣkindhaa kaand, Sundar kaand, Laṅka kaand and Uttar kaand. The work is primarily composed in the Chaupai metre (four-line quatrains), separated by the Doha metre (two-line couplets), with occasional Soratha and various Chhand metres.
Like most Hindu scriptural texts, Raamcharitramanas is presented in the form of questions and answers and in this “Mahaa-kaavya” (epic poem), there are three separate conversations. The main participants in these dialogues are: Shiva and Parvati, Bharadvaj Muni and Sage Yajnavalkya and finally Kakbhushundiji and Garuda. It is also said that at times, there is an underlying personal conversation between Goswami Tulsidas and his Bhagavan, Shri Ram.
Ramayan in narrative allegory form describes the life and deeds of Shri Ram during His sojourn on earth. Shri Ram, one of the major manifestations of BhagavanVishnu, incarnated on earth at the end of Treta Yuga for the following reasons as outlined in Bhagavad Gita:
1. The destruction of unrighteousness
2. The protection of dharma
3. Championing the cause of His devotees.
Thematically represented, the Ramayan is a treatise on life. Interspersing philosophical and devotional elements, it explores human values and the concept of dharma. Cosmological laws of karma, reincarnation and transmigration of the soul, although abstract in nature are all fully described through the characters. On the metaphysical level, the entire journey from Baal Kaand to Uttar Kaand signifies the journey of man’s life as he wends his way towards the final “uttar”-answer of perfection.
Shri Ram is representative of spiritual perfection that is derived after the spiritual aspirant traverses through the forest of the world process, defeating the limited human personality, represented by Ravan and returns to Ayodhya where he experiences Ram Rajya or perfection.
Of course, much emphasis must be placed on the power of the mind, exemplified by Shri Hanumanji as well as the power of concentration, devotion and action represented by Lakshman, Bharath and Shatrughan respectively. Sita Devi is representative of the intellect.
After many centuries the Ramayan is still held in great grandeur and continues to be one of the best-loved scriptural texts of the literary world. The following verse from Ramayan speaks of the grandeur of this “dharma granth” or religious text:
Naanaa puraan nigamaagama sammatam yad
Raamaayane nigaditam kwachidanyato api
Shaataha sukhaaya Tulsi Raghunaatha gaathaa
Bhaashaa Nibandha mati manjula maataanoti
Translation: “For the gratification of his own self, Tulsidas brings forth this very elegant composition relating in common parlance, the story of the Lord of Raghus, which is in conformity with the various Puraanas, Vedas and Aagamas. It incorporates what has been recorded in Valmiki’s Ramayan and culled from other sources.”
