Quotes About Ramayana

The 'Ramayana' explores the limits of secular freedom and the limits of religion.

Sita in the Ramayana is an ex-goddess, a human with traces of her former divinity that the story does not erase but largely ignores, whereas Rama is a god in the making, whose moral imperfections leave traces that future generations will scurry to erase. The two meet in passing, like people standing on adjacent escalators, Rama on the way up, Sita on the way down.

Ramo vigrahavan dharma

The 'Mahabharata' is a more complex and longer saga than the 'Ramayana,' which is like a fairy tale. It's much lighter and more fun, and at its heart, there's a cracking love story.

According to rationalists, Hanuman did not fly, he swam. In the Valmiki Ramayana, words for swimming and flying are used interchangeably.

In the Ramayana many women are killed or mutilated on the grounds of them being demons: Tadaka is the first amongst them and Surpanakha is the most well known. But there are others such as Ayomukhi, Simhika, Surasa, Lankini and even Mandodari, the wife of Ravana, and Chandrasena, the wife of Mahiravana. It is difficult to digest that these are simply metaphors for wild, untamed nature. There is clearly an acceptance of male violence against women.

In the Ramayana, Rakshasas represent a way of life where all behaviour is instinctual and self-indulgent, governed by fear and insecurity. Rishis represent the opposite way of life, where all instincts, be they sexual or violent, are regulated for the benefit of the world. Ram

The episode of Sita's clothes being in disarray and the conversation between Ram and Lakshman comes from the Marathi Ramayana written by Eknath called Bhavarth Ramayana, or the emotional Ramayana.

Ram is renowned as maryada purushottam, one who always follows the rules. That he breaks the bow he is meant to bend and string is not insignificant. It indicates a wavering of the mind, or perhaps a momentary loss of balance. That he breaks the bow of Shiva, who is associated with detachment, perhaps indicates a moment of attachment to Sita. This makes exile a necessity, for in the forest the prince shall learn about detachment before he is ready to be king.

In a way the Ramayana warns us about the dangers of excessive reliance on rules. It reveals the personality of a man who values rules above all else: he is predictable, dependable, but not very pleasant. This is balanced by Krishna who looks beyond rules at intent and, more importantly, affection. Ram seems cold and distant when compared to the lovable Krishna. Together they create Vishnu, the preserver of the world.

In the Valmiki Ramayana, there is no mention of the Lakshman-rekha. It is first mentioned in the Telugu and Bengali Ramayana s written over a thousand years after the Valmiki Ramayana was composed. Many early Sanskrit plays that describe Sita's abduction do not mention this line.

In the Ramayana many women are killed or mutilated on the grounds of them being demons. It is difficult to digest that these are simply metaphors for wild, untamed nature. There is clearly an acceptance of male violence against women.

Vishnu stories in the Ramayana, Bhagavata and Mahabharata reveal how he experiences birth, death and even heartbreak. Both Ram and Krishna display human emotions, yearning for the beloved. Though God, Ram cannot be with Sita, Krishna cannot be with Radha. Yet they do not turn bitter, angry or vengeful. They love unconditionally.

My father was a priest, so it was natural for us to read the 'Ramayana' and inculcate its values in our life.

Both the Mahabharata and the Ramayana survive in several versions, the earliest of which are at least five hundred years later than the Vedas. Yet their core narratives seem to relate to events from a period prior to all but the Rig Veda.

As with the Mahabharata, the Valmiki Ramayana is a smriti text. It has a human origin and composer, it is not a shruti text. Smriti texts are society and context specific.

in Jain accounts, Ravana is killed by Lakshmana. In Dasharatha Jataka, Sita is Rama's sister. In Ramayana and Purana accounts, Rama is Vishnu's seventh avatara.

Aaranya Kaandam' is a term from the Ramayana. It means Jungle Chapter but apart from the term, I haven't borrowed anything else. The characters are as good or as bad as the common man.

Sugriva was the son of Surya and Vali was the son of Shakra.

may still be traced in the present Ajudhyá near Fyzabad. Ajudhyá is the Jerusalem