Rama and Hanuman fighting Ravana, an album painting on paper from Tamil Nadu, ca 1820.

Ramayana is one of the ancient Indian epics. According to Robert P. Goldman, the oldest parts of the Ramayana date to the mid-8th century BCE. [1] The story is narrated by the saint poet Valmiki and tells the tale of Prince Rama of the city of Ayodhya, who is banished into the forest, accompanied by his wife Sita and half-brother Lakshmana. During the exile, Sita gets kidnapped by the king Ravana of Lanka, and Rama, with the help of a vanara (primate-like forest dwellers) army, rescues Sita from Lanka. [2][3] The original set in Sanskrit consists of 24,000 verses, and there are several variations in the story narrated in South Asian and South East Asian cultures, across the Indian subcontinent, Thailand and Indonesia, with several versions re-written in various Indian and other Asian languages.[4]

The earliest known written version of Ramayana in the Tamil language, in the 12th century CE, by Kambar as Ramavataram (popularly known as Kamba Ramayanam).

Sangam Literature

The age of Sangam literature (Tamil: சங்க இலக்கியம், caṅka ilakkiyam) refers to the ancient Tamil literature roughly extends between 300 BC and 300 AD, although most of the work is believed to have been composed between 100 CE and 250 CE.[5][6]

Purananuru

The earliest reference to the story of the Ramayana is found in the Purananuru which is dated from 1st century BCE and 5th century CE.[7] Purananuru 378, attributed to the poet Unpodipasunkudaiyar, written in praise of the Chola king Karikala. The poem makes the analogy of a poet receiving royal gifts and that worn by the relatives of the poet as being unworthy for their status, to the event in the Ramayana, where Sita te wife of the invincible Rama drops her jewels when abducted by demon Ravana and these jewels being picked up red-faced monkeys who delightfully wore the ornaments (Hart and Heifetz, 1999, pp. 219–220).[8][9]

Akanaṉūṟu

Akanaṉūṟu, which is dated between 1st century BCE and 2nd century CE, has a reference to the Ramayana in poem 70. The poem places a triumphant Rama at Dhanushkodi, sitting under a Banyan tree, involved in some secret discussions, when the birds are chirping away.[10]

Twin Epics of the Common Era

Rama portrayed as Incarnation of Vishnu

Cilappatikaram

The Cilappatikaram written by a prince turned Jain monk Ilango Adigal, dated to the 2nd century CE or later. The epic narrates the tale of Kovalan, son of a wealthy merchant, his wife Kannagi, and his lover Madhavi, and has many references to the Ramayana story. It describes the fate of Poompuhar suffering the same agony as experienced by Ayodhya when Rama leaves for exile to the forest as instructed by his father (Dikshitar, 1939, p. 193). The Aycciyarkuravai section (canto 27), makes mention of the Lord who could measure the three worlds, going to the forest with his brother, waging a war against Lanka and destroying it with fire (Dikshitar, 1939, p. 237). This seems to imply on Rama being regarded as divinity, rather than a mere human. These references indicate that the author was well aware of the story of the Ramayana in the 2nd century CE.[11]

the very city of Puhar of ancient fame has gone mad — like Ayodhya at the separation of the great hero Rama who left it and penetrated the thick jungles saying, ‘To me the kingdom is nothing, but my father’s command is everything’

— Silappadikaram, Book 8, Lines 64-68, translated by V. R. Ramachandra Dikshitar[12]

Manimekalai

Manimekalai written as the sequel to the Cilappatikaram by the Buddhist poet Chithalai Chathanar, narrates the tale of Manimekalai, the daughter of Kovalan and Madhavi, and her journey to become a Buddhist Bhikkuni. This epic also makes several references to the Ramayana, such as a setu (bridge) being built by monkeys in canto 5, line 37 (however the location is Kanyakumari rather than Dhanushkodi). In another reference, in canto 17, lines 9 to 16, the epic talks about Rama being the incarnate of Trivikrama or Netiyon, and he building the setu with the help of monkeys who hurled huge rocks into the ocean to build the bridge. Further, canto 18, lines 19 to 26, refers to the illegitimate love of Indra for Ahalya the wife of the rishi Gautama (Pandian, 1931, p. 149)(Aiyangar, 1927, p. 28).[13][14][15]

Alvar literature

The Alvars were Vaishnavite Tamil poets -saints of South India who composed literature preaching bhakti (devotion) to the god Vishnu and his avatars. Modern scholars place Alvar literature between the 5th and 10th centuries CE.[16]

Kulasekhara Alvar

Kulasekhara Alvar is the seventh in the line of the 12 Alvars. Kulasekhara Alvar rules as the Chera king of Travancore, with scholars dating his period as first half of the 9th century CE. The king gradually takes interest in religious matters, much to the concern of his ministers. On a certain occasion, on hearing the narration of the Ramayana incident of Rama standing up to the battle against demons, he plunges into the sea to swim to Ceylon to rescue Sita. His compositions include the Perumal Tirumoli in Tamil and Mukundamala in Sanskrit (Hooper, 1929, p. 20).

Thirumangai Alvar

The Periya Tirumoli, written by Thirumangai Alvar (8th century CE) in verse 8, refers to Guhan, the fisherman king who Rama persuades not to follow him into exile while crossing the Ganges, and Hanuman, the son of the wind god Vayu (Hooper, 1929, p.41).

Andal

Andal's Tiruppavai, verse 12 makes mention of "the Lord Rama who slew the Lord of Lanka, Ravana" (Hooper, 1929, p. 53). and verse 24 of Tiruppavai states "We worship your fame of winning over the king of Southern Lanka". Andal mentions five incidents which are written in the Puranas, Mahabharatha and Ramayana in this single 24th verse which shows that Sangam literature used Sanskrit literature as references in their literature.[17][18]

Nammalvar

Nammalvar's Tiruviruttam, verse 36, speaks of the friend of the Alvar who criticises the Lord who once destroyed the crowded halls of Lanka (for the sake of Sita), but fails to relieve the grief of the Alvar (Hooper, 1929, p.71).[19]

Tamil kingdoms and their belief on Ramayana

The Chola king Parantaka I named himself "Sangrama Raghava" after his conquest of Sri Lanka, while his son Aditya I was called Kothandarama. Some later Pandya kings also made contributions to the temple's of Rama.[20] A mutilated inscription in the temple Adi Jagannatha Perumal Temple made during the 37th year of Maravarman Sundara Pandyan in 1305 records order of a minister by name Arya Chakravarthi. Historians believe some portions of the Adi Jagannatha Perumal Temple tower might also have been built by Jaffna kings, who were friends of Pandya Empire and also rulers of Rameswaram.[21]

Mural of Rama Pattabishekam in the court of Tanjore palace

Another Famous temple of Rama called as Eri-Katha Ramar Temple was built during the Pallava era, and is estimated to be 1600 years old. The Moolavar (presiding deity) of the temple is Rama, thus making this one of the oldest temples of lord Rama in South India. The temple has inscriptions indicating generous gifts from Chola king Parantaka I.[20] The place was once famous during the rule of Cholas who ruled this place as Maduranthaga Chaturvedi Mangalam after the Chola ruler Madurantaga Uttama Chola (973 -85 CE). It is believed that Gandaraditya donated the village to the Vedics (Chaturvedi - one who knows all four vedas) of the place and hence it came to be known as Chaturvedi Mangalam.

There are many other temples dedicated to Rama in Tamil Nadu.

Rama Natakam

The entire Ramayana was written as an Tamil Opera again in the 18th century CE by Arunachala Kavirayar in Srirangam. The Ramayana was named as Rama Natakam and was composed in Tamil Language. Arunachala Kavi was fascinated by the epic Ramayana so much that he wanted to impart the story and the good lessons preached by it to a large number of persons who could not obviously read the entire epic in original. He composed the entire Ramayana in the form of songs together as an opera so even normal people could understand his Ramayana.[22][23] His compositions are so famous that his Rama Natkam Keerthanas are still alive and sung by many singers. Many dancers also use the Rama Nataka Keerthanas to perform thematic concerts.[24][25]

References

  1. ↑ Political Violence in Ancient India, p. 502, Upinder Singh
  2. ↑ |location=London |url=https://archive.org/details/thermyanofvlmkit24869gut/page/n1 |access-date=26 July 2019}}
  3. ↑ Ayyangar, C R Sreenivasa (1910). Ramayana Of Valmeeki. Madras, British India: ME Press, ALV Press, Guardian Press. Retrieved 26 July 2019.
  4. ↑ Ramanujan, Attipate Krishnaswami (1987). "Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation" (PDF). Conference on Comparison of Civilizations, University of Pittsburgh. Retrieved 26 July 2019.
  5. ↑ Pillai, M S Purnalingam (1904). A Primer of Tamil Literature. Madras, British India: The Ananda Press. Retrieved 22 July 2019.
  6. ↑ Zvelebil, Kamil (1973). The Smile of Murugan on Tamil Literature of South India. Leiden, The Netherlands: E J Brill. Retrieved 22 July 2019.
  7. ↑ Zvelebil, Kamil (1973). The Smile of Murugan: On Tamil Literature of South India. BRILL. ISBN 978-90-04-03591-1.
  8. ↑ Hart, George L; Heifetz, Hank (1999). The four hundred songs of war and wisdom : an anthology of poems from classical Tamil : the Puṟanāṉūṟu. Columbia University Press.
  9. ↑ Kalakam, Turaicămip Pillai, ed. (1950). Purananuru. Madras.{{cite book}}: CS1 maint: location missing publisher (link)
  10. ↑ Dakshinamurthy, A (July 2015). "Akananuru: Neytal – Poem 70". Akananuru. Retrieved 22 July 2019.
  11. ↑ Dikshitar, V R Ramachandra (1939). The Silappadikaram. Madras, British India: Oxford University Press. Retrieved 22 July 2019.
  12. ↑ https://archive.org/details/in.ernet.dli.2015.201802/page/n207/mode/2up
  13. ↑ Pandian, Pichai Pillai (1931). Cattanar's Manimekalai. Madras: Saiva Siddhanta Works. Retrieved 30 July 2019.
  14. ↑ Aiyangar, Rao Bahadur Krishnaswami (1927). Manimekhalai In Its Historical Setting. London: Luzac & Co. Retrieved 30 July 2019.
  15. ↑ Shattan, Merchant-Prince (1989). Daniélou, Alain (ed.). Manimekhalai: The Dancer With the Magic Bowl. New York: New Directions.
  16. ↑ Andrea Nippard. "The Alvars" (PDF). Archived from the original (PDF) on 3 December 2013. Retrieved 20 April 2013.
  17. ↑ "Life of Andal". thiruppavai.org tiruppavai.org. Archived from the original on 5 July 2007. Retrieved 10 July 2007.
  18. ↑ "Andal's Wedding". youtube. Retrieved 20 April 2013.
  19. ↑ Hooper, John Stirling Morley (1929). Hymns of the Alvars. Calcutta: Oxford University Press. Retrieved 30 July 2019.
  20. 1 2 K.V., Raman; T., Padmaja (8 July 1991). Indian Epic Values: Rāmāyaṇa and Its Impact : Proceedings of the 8th International Rāmāyaạ Conference. Peeters Publishers. p. 85. ISBN 9789068317015.
  21. ↑ C., Rasanayagam (1993). Ancient Jaffna. Asian Educational Services. p. 346. ISBN 9788120602106.
  22. ↑ Rajagopalan, K.R., “Development of Karnataka Music”, Swami Prajanananda Felicitation Volume, Calcutta (under print)
  23. ↑ Rajagopalan, K. R. (1978). Seerkazhi Arunachala Kavirayar and Rama Natakam. Sangeet Natak Akademi, New Delhi.
  24. ↑ "Drama and Bhakti that keep up with rhythm". The New Indian Express. Retrieved 7 November 2023.
  25. ↑ Sreeram, Lakshmi (22 February 2018). "An emotion today's woman knows not". The Hindu. ISSN 0971-751X. Retrieved 7 November 2023.
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