The presence of some characters mentioned in the Ramayana can be found in Vedic literature. The name Ikyvaku is mentioned in the Rigveda as a brave warrior of ancient times. Similarly, Dasaratha is mentioned along with other kings in a donation note in the same text. Additionally, Rama is referenced in various Brilhmapas and Upanisads. The name Janaka, another character from the Ramayana, also appears in the Upanisadas. Sita is mentioned in Vedic texts as the presiding goddess of agriculture. However, Vodic literature clearly lacks the Rama-Katha as a cohesive narrative. Välmiki is credited with giving a systematic literary form to the Rama-Katha in the Ramayana, but three distinct versions of this epic exist: the Daksinatys. Gaudiya, and Paścimottariya branches.
In Buddhist texts, narratives resembling the events of the Ramayana are found in the Jatakas, indicating that the Ramayana had not yet taken its definitive form at the time the Jatakas were written. Until then, it thrived in the fruti-vacana parampara (oral tradition) among the general populace. Some sources suggest that the Ramayana was composed between the 7 and 4 centuries BCE, but on reasonable grounds, it can be dated to the 3 century BCE. According to tradition, the events of the Ramayana are believed to have occurred in the Treta liga, the second of the four ligar in the Bharatiya liga tradition, preceding the Mahabharata, which is set in the Dvapara Yuga.
The Ramayana is considered to have preceded the Mahabharata, and this is supported by the frequent references to incidents from the Ramayana in the Mahabhärata epic. These incidents are mentioned multiple times in the Drona Parva and Aranyaka Parva of the Mahabharata. In this context, several slokas specifically describe events ranging from Rama's banishment to Sha's abduction, particularly during the notable meeting between Hanumana and Bhima. The Ramayana was widely known among the common people before it was compiled in written form, as evidenced by the Dasaratha Jataka. This Jataka mentions King Dasaratha, his sons Rāma, Laksmaņa, and Bharata, and Sita. The story describes the king, fearing his queen's conspiracy, ordering his son to live in the forest, Dasaratha's death, and finally Rama Pandita's eventual return to the kingdom of Varanasi to rule for a long period. However, significant disparities prevent a complete correlation between the Dasaratha Jätaka and the Ramayana, though the Jataka confirms the Rama-Katha's popularity among the people in carly centuries. The Rama-Katha tradition was also prominent among Jains, who recognize sixty-three great beings, collectively known as trijasti mahapurusas, comprising twenty-four tirthankaras, twelve Çakravartins, nine Baladevas, nine Vasudevas, and nine Prati-Vasudevas.
In every kalpa, nine Baladevas, nine Vasudevas, and nine Prati-Vasudevas emerge as contemporaries, According to this belief, Rama, Laksmaņa, and Rāvana are the eighth Baladeva, eighth Vasudeva, and eighth Prati Vasudeva, respectively. In this narrative, Baladeva, with Vasudeva's assistance, defeats Prati-Vasudeva and rules over Bhäratakhanda for a long time. In the Jain Rama-Katha, vänoras (monkeys) and rakzusas (demons) are categorized as vidyadharas. The detailed descriptions in the Jain Rama-Katha suggest it was composed after Valmiki's Ramayana. In the Bharatiya context, the emergence of Bhakti is rooted in the Vedas and later evolved through the Bhagavata cult. The Bhakti cult emerged partly as a response to the ritualistic, yajna-dominated Brahmaņa cult. Visnu was the central deity of the Bhagavata cult, with Vasudeva Kryna and Rama regarded as a significant role in the origin and development of Bhakti-bhāvanā (devotionalism). In this context, both Krsua and Rama gained prominence as incarnations of Visņu, revered as aloukika (supernatural) figures due to their virtues, bravery, and commitment to protecting dharma against evil and adharma. Bhakti, with its ancient roots in the Vedic period, gained significant attention in medieval literature. The Bhakti cult was divided into saguna-bhakti (worship of God with form and attributes) and wirguna-bhakti (worship of the formless God). The saguna-bhakti stream, rooted in Vaisnava Bhakti, focused on the saguna and sakara (with form) aspect of God, encompassing the glory of incarnations. Saguna-Bhakti was further divided into Räma Bhakti and Krsoa Bhakti.
Thus, recognizing Rama as an incarnation of Visnu, devotion and worship of Rama emerged among his followers in later times. Evidence of Rama's deeds and character depicted in sculptural art is found from the Gupta period onward, and his story is also recorded in the Vişnudharmottara Purana and Varihamihira's Brhatsaphitä. Additionally, the Agni Purana mentions the creation of his image. The Tamil Alvär composition Näläyira Divya Prabandham and another work by Alvär Saint Kulaśekhara portray Räma as an incarnation of Vişņu. Clear indications of Räma Bhakti are found in texts such as the Agastya-Sarphitä, Kalirāghava, Brhad Raghava, and Raghavīya Samhita. Rama Bhakti is also preserved in Upanisads such as the Ramapūrvatapinīya, Rämottaratäpinīya, and Rämarahasyopanisad. These texts attempt to harmonize Vedanta and Bhakti, presenting Rama as Parabrahma.
In the Puranic context, descriptions of Rama and events related to him appear in the Harivamia, composed around 400 CE. Räma is also mentioned in major Puranas such as the Brahmanda Purana, Visnu Purăņa, Vayu Purāņa, Bhagavata Purana, Kürma Purāņa, and Matsya Puriņa. Among the Gauna (secondary) Puranas, Rama is referenced in the Varäha Purăņa, Agni Purana, and Linga Purana. Additionally, Rama and his narrative are found in the Vişnudharmottara Purana, Narasimha Purana, Vahni Purāņa, Šiva Mahāpurina, Brhaddharma Purana, and Saura Puriņa. These works were composed between the fifth and tenth centuries CE.
Numerous literary texts were composed with the events of the Rämäyana as their central theme. Among these, the Yoga Väsistha Rämäyaņa, written in the 11-12 centuries CE, is prominent. In this text, Sage Vasistha is depicted delivering sermons to Räma on attaining mokya (salvation). In the lineage of sampradayika (sectarian) Rämäyaņas, the Adhyatma Rāmāyaņa was composed in the 140-150 centuries CE, propounding Räma Bhakti based on Vedanta daršana (philosophy). Later, the Adbhuta Rämäyaņa was composed, vividly describing events from the humbling of Parasurama's pride to Räma's return to Ayodhyä after slaying Rävana. The Ananda Rāmāyaņa, written during this period, includes some incidents from the Adbhuta Rämäyaņa alongside new episodes, such as the marriage of Dasaratha and Kauśalyä, Kaikeyi receiving a boon from Dasaratha, and Rävana's presence at Sītā's svayamvara. In the Tattva Sangraha Rämäyaņa, composed by Brahmänanda in the 17 century CE, special emphasis is placed on elaborating the Parabrahman tattva (Supreme Spirit) inherent in Rama, alongside the Rana-Katha.
Vedas (1182)
Upanishads (493)
Puranas (624)
Ramayana (741)
Mahabharata (354)
Dharmasastras (165)
Goddess (496)
Bhakti (242)
Saints (1503)
Gods (1290)
Shiva (370)
Journal (187)
Fiction (60)
Vedanta (362)
Send as free online greeting card
Email a Friend
Manage Wishlist