cover title: Many Ramayanas: The Diversity of a Narrative Tradition in South Asia author: Richman, Paula. publisher: isbnlO | asin: University of California Press. Many Ramayanas has 53 ratings and 9 reviews. Harini said: A great collection of essays by Ramayana scholars, brilliantly edited! Paula Richman (Editor). Results 1 – 19 of 19 Many Ramayanas by Paula Richman and a great selection of similar Used, New and Collectible Books available now at
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Chanakya Publications, Historians of religion, scholars of South Asia, folklorists, cultural anthropologists—all will find here refreshing perspectives on this tale.
Many Ramayanas: The Diversity of a Narrative Tradition in South Asia
Then, posing as ramaanas wandering holy man, Ravana gains entrance to the dwelling and carries Sita off to his island kingdom of Lanka. Hanuman sat on the platter, wondering what to do. The word translation itself here acquires a somewhat mathematical sense, of mapping a structure of relations onto another plane or another symbolic system.
Paulla order to illuminate the nature of this process, our essays analyze an array of tellings, the better to display the vitality and diversity of the Ramayana tradition. The first one celebrates the return of the royal exiles and rounds out the tale with reunion, coronation, and peace. Rasik adepts say richmaan the traditionally emphasized eventsexile, war, coronationconstitute the conventional Ramayana, which is easily known; in contrast, true devotees seek the transcendent Ramayana of the love play between Rama and Sita, revealed only to initiates.
Many Ramayanas: The Diversity of a Narrative Tradition in South Asia – Google Books
richmna According to one tradition, Valmiki is said to have been an outcaste; several North Indian jatis of street sweepers usually referred to by the euphemistic title “sanitation workers” claim descent from him. All this while, Hanuman was in the netherworld. Whenever an incarnation of Rama is about to be over, his file: Even here, however, the primary emphasis is placed on the rebirth connection between Rama and his companions on the one hand and the Buddha and his companions on the other.
First, the primary Ramakien text was produced by and widely associated with an “author” who was not only a Buddhist king but one especially noted for his support of Buddhism. Feb 07, Krishna rated it really liked it. I am grateful to Raman for giving us his essay and to each contributor for the many revisions made to ensure the overall coherence nany the volume. Trivia About Many Ramayanas: Balakanda,for an ramayanzs of this scholarship.
How will I live, cries Ravula in misery. In order to prevent this situation from getting out of hand, a prominent god usually Visnu becomes incarnate in the person of Rama, a prince of a northern kingdom usually identified with the city of Ayodhya in northeastern India.
In other versions Rama and his companions are depicted as semidivine exemplars who embody the virtues that Hindus are expected to cultivate. Making love with you: A prophecy that his daughter will cause his death makes Ravana throw Sita into the sea, where the sea goddess protects her and takes her to Janaka. Desai, Hinduism in Thai Life, Another point of difference among Ramayanas is the intensity of focus on a major character.
Socially marginal groups in Indian society—Telugu women, for example, or Untouchables from Madhya Pradesh—have recast the Rama story to reflect their own views of the world, while in other hands the epic has become the basis for teachings about spiritual liberation or the demand for political separatism. At the end, the two travelers, one across the seas and the other through the forests, met and compared notes about the nature of exile, displacement, and home.
She comes to Ayodhya, enters Sita’s service as a maid, and induces her to draw a picture of Ravana. Aditya Raghav rated it it was amazing Feb 16, Like the set of landscape conventions of classical Tamil poetry, the elements of the Ramayana tradition can be seen as a source on which poets can draw to produce a potentially infinite series of varied and sometimes contradictory tellings.
Here Rama does not even kill Ravana, as he does in the Hindu Ramayanas. During a battle between Sugriva and Valin, Rama conceals himself behind a tree and shoots Valin from this position of hiding, an act that violates the warrior’s code. Hurt by love’s arrows, hurt by the look in her eyes that pierced him like a spear, Indra writhed and cast about for stratagems; one day, overwhelmed and mindless, he isolated the sage; and sneaked into the hermitage wearing the exact body of Gautama whose heart knew no falsehoods.
Ramanujan, The Interior Landscape Bloomington: Christian Knowledge Society Press, No trivia or quizzes yet. Even as Ravana carries her off, he is opposed by an ancient bird which he slays with his sword.
In order to keep the text searchable and readable on most computers, characters with diacritics that are not part of the ISO list will be represented without their diacritical marks.
I collect them and keep them. Early in the morning, a dog came that way and pissed into his mouth a little before he woke up and went home. When Rama I installed the Emerald Buddha in his new royal temple in Bangkok, the image became the palladium of his dynasty and kingdom, the cultic activities associated with it were regularly performed, and all the earlier associations with Buddhist notions of royal power and authority were retained.
While he was wringing his hands, the husband who was listening with rapt attention in the first row said, “Hanuman, don’t worry. And, like that text, it remains a vital part of religious and cultural life in contemporary Thailand.
Indra shook in terror, started to move away in the likeness of a cat. These include notions of the king as a cakkavatti, as an Indra, as a bodhisatta, and though in proper Theravada fashion this always remained ambiguous as a Buddha.
You have poison in your belly. Rama’s response to her return also raises issues about his own hybrid status as a deity in human form.
The Diversity of the Ramayana Tradition. When she complains of the cruelty of the raayanas princes and tells of the extraordinary beauty of Sita, her words arouse in Ravana a passionate desire for Sita.
Then, when he allows himself to be brought to Ravana’s court, his tail is set afire. Ramanujan about my attempts to make sense of this particular reading of the Rama story, he gave me a copy of a paper he had presented entitled “Three Hundred Ramayanas.
After that she is abducted by Ravana.