View allAll Photos Tagged padmaja
The red panda is slightly larger than a domestic cat with a bear-like body and thick russet fur. The belly and limbs are black, and there are white markings on the side of the head and above its small eyes. Red pandas are very skillful and acrobatic animals that predominantly stay in trees.
The red panda (Ailurus fulgens) is classified as *Endangered*** on the IUCN Red List.
Red pandas face several major threats:
Habitat loss and fragmentation – due to deforestation and human encroachment.
Poaching and illegal pet trade – despite legal protections, red pandas are still hunted.
Inbreeding and low population density – small, isolated populations reduce genetic diversity.
Livestock grazing and competition – domestic animals degrade red panda habitat.
Fewer than 10,000 mature individuals are believed to remain in the wild — and that number is declining.
Native to the eastern Himalayas and southwestern China, they live in high-altitude temperate forests in countries like:
* Nepal
* Bhutan
* India (notably in Sikkim, West Bengal, and Arunachal Pradesh)
* China
* Myanmar
Protected areas (like the Padmaja Naidu Himalayan Zoological Park)
* Captive breeding programs
* Habitat restoration
* Anti-poaching laws and awareness campaigns
Witness the wild beauty amidst the Himalayan heights
The leopard was sleepy located at the Padmaja Naidu Himalayan Zoological Park in Darjeeling, West Bengal. This is a high-altitude zoo that is known for its conservation efforts for endangered Himalayan wildlife, including snow leopards and red pandas.
The weather was cold misty with zero visibility
I used software to enhance the overall clarity
My brother in law M G Radhakrishnan, the well known exponent of Malayalam songs passed away three months ago. The CD of the last eight songs he composed was released by M A Baby, the Education Minister at Trivandrum in a brief ceremony, by handing it over to Radhakrishnan's wife Padmaja (my sister). The CD named "Athma-ragam" was produced by the lyricist Shibu Raj.
Notice the 'V' marking on its chest, which is distinctive of this species. Its native to India (Himalayan region), China, Japan and Malaya countries. Spotted at Padmaja Naidu Himalayan Zoological Park, Darjeeling, W.B.
© All rights reserved, don´t use this image without my permission. Contact me at debmalya86@gmail.com
Adi Shankaracharya - Kalabhairava Ashtakam,
(With Meaning )
देवराजसेव्यमानपावनांघ्रिपङ्कजं
व्यालयज्ञसूत्रमिन्दुशेखरं कृपाकरम् ।
नारदादियोगिवृन्दवन्दितं दिगंबरं
काशिकापुराधिनाथकालभैरवं भजे ॥१॥
Deva-Raaja-Sevyamaana-Paavana-Angghri-Pankajam
Vyaala-Yajnya-Suutram-Indu-Shekharam Krpaakaram |
Naarada-[A]adi-Yogi-Vrnda-Vanditam Digambaram
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||1||
1.1: (Salutations to Sri Kalabhairava) Whose Lotus-Feet is Served by Indra, the King of the Devas.
1.2: Who has a Snake as His Sacrificial Thread, Moon on His Head and Who is Extremely Compassionate.
1.3: Who is Praised by sage Narada and other Yogis, and Who is Digambara (Clothed by Sky, signifying that He is Ever-Free).
1.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
भानुकोटिभास्वरं भवाब्धितारकं परं
नीलकण्ठमीप्सितार्थदायकं त्रिलोचनम् ।
कालकालमंबुजाक्षमक्षशूलमक्षरं
काशिकापुराधिनाथकालभैरवं भजे ॥२॥
Bhaanu-Kotti-Bhaasvaram Bhavaabdhi-Taarakam Param
Niila-Kannttham-Iipsita-Artha-Daayakam Trilocanam |
Kaala-Kaalam-Ambuja-Akssam-Akssa-Shuulam-Akssaram
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||2||
2.1: (Salutations to Sri Kalabhairava) Who has the Brilliance of a Million Suns, Who Rescues us from the Ocean of Worldly Existence and Who is Supreme.
2.2: Who has a Blue Throat, Who Bestows us with Worldly Prosperity which we Wish for and Who has Three Eyes.
2.3: Who is the Death of the Death [i.e. beyond death], Who is Lotus-Eyed, Whose Trident Supports the Three Worlds and Who is Imperishable.
2.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
शूलटङ्कपाशदण्डपाणिमादिकारणं
श्यामकायमादिदेवमक्षरं निरामयम् ।
भीमविक्रमं प्रभुं विचित्रताण्डवप्रियं
काशिकापुराधिनाथकालभैरवं भजे ॥३॥
Shuula-Tanka-Paasha-Danndda-Paannim-Aadi-Kaarannam
Shyaama-Kaayam-Aadi-Devam-Akssaram Nir-Aamayam |
Bhiimavikramam Prabhum Vichitra-Taannddava-Priyam
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||3||
3.1: (Salutations to Sri Kalabhairava) Who has Trident, Hatchet, Noose and Club in His Hands and Who is the Primordial Cause of the Universe.
3.2: Whose Body is Dark, Who is the Primordial Lord, Who is Imperishable and Who is beyond Diseases [of the World],
3.3: Who is the Lord with Terrific Prowess and Who Loves the Strange, Vigorous Tandava Dance.
3.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
भुक्तिमुक्तिदायकं प्रशस्तचारुविग्रहं
भक्तवत्सलं स्थितं समस्तलोकविग्रहम् ।
विनिक्वणन्मनोज्ञहेमकिङ्किणीलसत्कटिं
काशिकापुराधिनाथकालभैरवं भजे ॥४॥
Bhukti-Mukti-Daayakam Prashasta-Caaru-Vigraham
Bhakta-Vatsalam Sthitam Samasta-Loka-Vigraham |
Vi-Nikvannan-Manojnya-Hema-Kinkinnii-Lasat-Kattim
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||4||
4.1: (Salutations to Sri Kalabhairava) Who is the Giver of Worldly Prosperity and Liberation and Who has an Auspicious Pleasing Form.
4.2: Who is Kind and Loving to His Devotees and Who Stands Firm as the Deity of All the Lokas.
4.3: Who has Shining Golden Bells around His Waist which Jingles Creating a Variety of Pleasing Sounds.
4.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
धर्मसेतुपालकं त्वधर्ममार्गनाशकं
कर्मपाशमोचकं सुशर्मदायकं विभुम् ।
स्वर्णवर्णशेषपाशशोभिताङ्गमण्डलं
काशिकापुराधिनाथकालभैरवं भजे ॥५॥
Dharma-Setu-Paalakam Tva-Adharma-Maarga-Naashakam Karma-Paasha-Mocakam Su-Sharma-Daayakam Vibhum |
Svarnna-Varnna-Shessa-Paasha-Shobhitaangga-Mannddalam
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||5||
5.1: (Salutations to Sri Kalabhairava) Who Guards the Established Institution of the Eternal Dharma and Destroys the Path of Adharma which are averse to the Eternal Dharma (by leading the devotee towards the Eternal Dharma).
5.2: Who is the Lord who Frees us from the Fetters of Karma (binding impressions of work on our minds accumulated during several births) thereby Giving us [by Revealing] the Great Joy [of the Soul].
5.3: Who is Adorned with Golden-Coloured Serpents encircling His Body.
5.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
रत्नपादुकाप्रभाभिरामपादयुग्मकं
नित्यमद्वितीयमिष्टदैवतं निरंजनम् ।
मृत्युदर्पनाशनं करालदंष्ट्रमोक्षणं
काशिकापुराधिनाथकालभैरवं भजे ॥६॥
Ratna-Paadukaa-Prabhaabhi-Raama-Paada-Yugmakam
Nityam-Advitiiyam-Isstta-Daivatam Niramjanam |
Mrtyu-Darpa-Naashanam Karaala-Damssttra-Mokssannam
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||6||
6.1: (Salutations to Sri Kalabhairava) Whose Charming Beautiful Pair of Feet Shine with Sandals Studded with Gems.
6.2: Who is the Eternal, Non-Dual, Ishtha Devata and Who is Stainless and Pure.
6.3: Who Destroys the Pride of Death (manifested as Fear within us) and Whose Large Terrible Fangs Liberate us (from the Fear of Death).
6.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
अट्टहासभिन्नपद्मजाण्डकोशसंततिं
दृष्टिपातनष्टपापजालमुग्रशासनम् ।
अष्टसिद्धिदायकं कपालमालिकाधरं
काशिकापुराधिनाथकालभैरवं भजे ॥७॥
Atttta-Haasa-Bhinna-Padmaja-Anndda-Kosha-Samtatim
Drsstti-Paata-Nasstta-Paapa-Jaalam-Ugra-Shaasanam |
Asstta-Siddhi-Daayakam Kapaala-Maalikaa-Dharam
Kaashikaa-Pura-Adhinaatha-Kaalabhairavam Bhaje ||7||
7.1: (Salutations to Sri Kalabhairava) Whose Loud Terrific Laughter Shatters the Continuity of the Sheath of Creation (delusion of our mind) of the Lotus-Born Brahma from the Primeval Egg.
7.2: Whose Terrific Glance Destroys the Net of the Powerful and Mighty Rule of Sins (in our mind).
7.3: Who Bestows the Eight Siddhis and Who Wear a Garland of Skulls.
7.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
भूतसंघनायकं विशालकीर्तिदायकं
काशिवासलोकपुण्यपापशोधकं विभुम् ।
नीतिमार्गकोविदं पुरातनं जगत्पतिं
काशिकापुराधिनाथकालभैरवं भजे ॥८॥
Bhuuta-Samgha-Naayakam Vishaala-Kiirti-Daayakam
Kaashi-Vaasa-Loka-Punnya-Paapa-Shodhakam Vibhum |
Niiti-Maarga-Kovidam Puraatanam Jagatpatim
Kaashikaapuraadhinaathakaalabhairavam Bhaje ||8||
8.1: (Salutations to Sri Kalabhairava) Who is the Ruler of Ghosts and Goblins and Who Bestows Great Glory to us (by revealing the Glory of the Self).
8.2: Who is the Lord who Purges both the Merits and the Sins of the Persons Dwelling in Kashi (thus revealing the Self in its pristine beauty).
8.3: Who is Skilled in Guiding us in the Path of Righteousness and Who is the most Ancient (i.e. Eternal) Lord of the Universe.
8.4: Salutations to Sri Kalabhairava Who is the Supreme Lord of the City of Kashi.
कालभैरवाष्टकं पठंति ये मनोहरं
ज्ञानमुक्तिसाधनं विचित्रपुण्यवर्धनम् ।
शोकमोहदैन्यलोभकोपतापनाशनं
प्रयान्ति कालभैरवांघ्रिसन्निधिं नरा ध्रुवम् ॥९॥
Kaalabhairavaassttakam Patthamti Ye Manoharam
Jnyaana-Mukti-Saadhanam Vicitra-Punnya-Vardhanam |
Shoka-Moha-Dainya-Lobha-Kopa-Taapa-Naashanam
Prayaanti Kaalabhairava-Amghri-Sannidhim Naraa Dhruvam ||9||
9.1: (Salutations to Sri Kalabhairava) Those who Read the Eight Verses on Sri Kalabhairava with Devotion which is Heart-Stealing and Charming,
9.2: Will be Lead straight to the Goal of Knowledge and Liberation and Will result in the Rise of Various Auspicious Qualities.
9.3: And Which Destroys (mental) Sorrows and Afflictions, Delusions and Infatuations, Wretchedness and Depressions, Passions and Anger and (mental) Heat and Burns.
9.4: And after Death the Devotee will Surely Attain the Feet of Sri Kalabhairava.
There's a row of stalls just below the entrance to the Himalayan Mountain Institute/Padmaja Naidu Himalayan Zoological Park in Darjeeling. This man was selling spices.
My re-visit to Darjeeling, October, 2015.
Darjeeling is located in the Lesser Himalaya, within the state of West Bengal, India, at an elevation of 6,700 ft. The word Darjeeling has evolved from the Sanskrit, "Durjaya Linga", means "Shiva of invincible prowess, who rules the Himalayas. It is also believed that the name Darjeeling also comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu deity Indra, and ling, a place or land.
Darjeeling is noted for its tea industry, the spectacular views of Kangchenjunga, the world's third-highest mountain, and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site.
The Darjeeling Himalayan Railway is a 600 mm (2 ft) narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849.
Darjeeling has several British-style public schools and churches. The varied culture of the town reflects its diverse demographic milieu consisting of Gorkhas, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups.
Darjeeling Mall and Mall Road is a center of attraction to all the tourists. Visitors who have taken a stroll along this mystic tree shaded meandering Mall Road and enjoyed the views of the mountain ranges and the lovely Rhododendrons, knows all about it. Mall Road is a mountain walkway the British families once used for leisure strolls to enjoy the sheer serenity and the best of views that Darjeeling has to offer. Its actually a loop, that starts from the Chowrasta Mall, goes around the Observatory Hill and returns to the Mall itself. So there are two entries to this road from the Mall. The Mall road is also known as Bhanubhakta Sarani named after the Nepali national poet whose statue is erected on the Mall where the road begins.
History
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people.The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.
Flora and fauna
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species, especially red panda. A conservation centre for red pandas opened at Darjeeling Zoo in 2014, building on a prior captive breeding.
The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons.
In de dierentuin van het Padmaja Naidu Himilaya Zoological Park in Darjeeling.
In the Padmaja Naidu Himilayla Zoological Park zoo in Darjeeling.
Darjeeling is located in the Lesser Himalaya, within the state of West Bengal, India, at an elevation of 6,700 ft. The word Darjeeling has evolved from the Sanskrit, "Durjaya Linga", means "Shiva of invincible prowess, who rules the Himalayas. It is also believed that the name Darjeeling also comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu deity Indra, and ling, a place or land.
Darjeeling is noted for its tea industry, the spectacular views of Kangchenjunga, the world's third-highest mountain, and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site.
The Darjeeling Himalayan Railway is a 600 mm (2 ft) narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849.
Darjeeling has several British-style public schools and churches. The varied culture of the town reflects its diverse demographic milieu consisting of Gorkhas, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups.
Darjeeling Mall and Mall Road is a center of attraction to all the tourists. Visitors who have taken a stroll along this mystic tree shaded meandering Mall Road and enjoyed the views of the mountain ranges and the lovely Rhododendrons, knows all about it. Mall Road is a mountain walkway the British families once used for leisure strolls to enjoy the sheer serenity and the best of views that Darjeeling has to offer. Its actually a loop, that starts from the Chowrasta Mall, goes around the Observatory Hill and returns to the Mall itself. So there are two entries to this road from the Mall. The Mall road is also known as Bhanubhakta Sarani named after the Nepali national poet whose statue is erected on the Mall where the road begins.
History
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people.The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.
Flora and fauna
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species, especially red panda. A conservation centre for red pandas opened at Darjeeling Zoo in 2014, building on a prior captive breeding.
The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons.
Economy
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator.
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
My re-visit to Darjeeling, October, 2015.
Darjeeling is located in the Lesser Himalaya, within the state of West Bengal, India, at an elevation of 6,700 ft. The word Darjeeling has evolved from the Sanskrit, "Durjaya Linga", means "Shiva of invincible prowess, who rules the Himalayas. It is also believed that the name Darjeeling also comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu deity Indra, and ling, a place or land.
Darjeeling is noted for its tea industry, the spectacular views of Kangchenjunga, the world's third-highest mountain, and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site.
The Darjeeling Himalayan Railway is a 600 mm (2 ft) narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849.
Darjeeling has several British-style public schools and churches. The varied culture of the town reflects its diverse demographic milieu consisting of Gorkhas, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups.
Darjeeling Mall and Mall Road is a center of attraction to all the tourists. Visitors who have taken a stroll along this mystic tree shaded meandering Mall Road and enjoyed the views of the mountain ranges and the lovely Rhododendrons, knows all about it. Mall Road is a mountain walkway the British families once used for leisure strolls to enjoy the sheer serenity and the best of views that Darjeeling has to offer. Its actually a loop, that starts from the Chowrasta Mall, goes around the Observatory Hill and returns to the Mall itself. So there are two entries to this road from the Mall. The Mall road is also known as Bhanubhakta Sarani named after the Nepali national poet whose statue is erected on the Mall where the road begins.
History
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people.The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.
Flora and fauna
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species, especially red panda. A conservation centre for red pandas opened at Darjeeling Zoo in 2014, building on a prior captive breeding.
The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons.
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
My re-visit to Darjeeling, October, 2015.
Darjeeling is located in the Lesser Himalaya, within the state of West Bengal, India, at an elevation of 6,700 ft. The word Darjeeling has evolved from the Sanskrit, "Durjaya Linga", means "Shiva of invincible prowess, who rules the Himalayas. It is also believed that the name Darjeeling also comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu deity Indra, and ling, a place or land.
Darjeeling is noted for its tea industry, the spectacular views of Kangchenjunga, the world's third-highest mountain, and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site.
The Darjeeling Himalayan Railway is a 600 mm (2 ft) narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849.
Darjeeling has several British-style public schools and churches. The varied culture of the town reflects its diverse demographic milieu consisting of Gorkhas, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups.
Darjeeling Mall and Mall Road is a center of attraction to all the tourists. Visitors who have taken a stroll along this mystic tree shaded meandering Mall Road and enjoyed the views of the mountain ranges and the lovely Rhododendrons, knows all about it. Mall Road is a mountain walkway the British families once used for leisure strolls to enjoy the sheer serenity and the best of views that Darjeeling has to offer. Its actually a loop, that starts from the Chowrasta Mall, goes around the Observatory Hill and returns to the Mall itself. So there are two entries to this road from the Mall. The Mall road is also known as Bhanubhakta Sarani named after the Nepali national poet whose statue is erected on the Mall where the road begins.
History
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people.The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.
Flora and fauna
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species, especially red panda. A conservation centre for red pandas opened at Darjeeling Zoo in 2014, building on a prior captive breeding.
The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons.
My re-visit to Darjeeling, October, 2015.
Darjeeling is located in the Lesser Himalaya, within the state of West Bengal, India, at an elevation of 6,700 ft. The word Darjeeling has evolved from the Sanskrit, "Durjaya Linga", means "Shiva of invincible prowess, who rules the Himalayas. It is also believed that the name Darjeeling also comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu deity Indra, and ling, a place or land.
Darjeeling is noted for its tea industry, the spectacular views of Kangchenjunga, the world's third-highest mountain, and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site.
The Darjeeling Himalayan Railway is a 600 mm (2 ft) narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849.
Darjeeling has several British-style public schools and churches. The varied culture of the town reflects its diverse demographic milieu consisting of Gorkhas, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups.
Darjeeling Mall and Mall Road is a center of attraction to all the tourists. Visitors who have taken a stroll along this mystic tree shaded meandering Mall Road and enjoyed the views of the mountain ranges and the lovely Rhododendrons, knows all about it. Mall Road is a mountain walkway the British families once used for leisure strolls to enjoy the sheer serenity and the best of views that Darjeeling has to offer. Its actually a loop, that starts from the Chowrasta Mall, goes around the Observatory Hill and returns to the Mall itself. So there are two entries to this road from the Mall. The Mall road is also known as Bhanubhakta Sarani named after the Nepali national poet whose statue is erected on the Mall where the road begins.
History
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people.The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.
Flora and fauna
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species, especially red panda. A conservation centre for red pandas opened at Darjeeling Zoo in 2014, building on a prior captive breeding.
The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons.
Economy
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator.
In de dierentuin van het Padmaja Naidu Himilaya Zoological Park in Darjeeling.
In the Padmaja Naidu Himilayla Zoological Park zoo in Darjeeling.
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
My re-visit to Darjeeling, October, 2015.
Darjeeling is located in the Lesser Himalaya, within the state of West Bengal, India, at an elevation of 6,700 ft. The word Darjeeling has evolved from the Sanskrit, "Durjaya Linga", means "Shiva of invincible prowess, who rules the Himalayas. It is also believed that the name Darjeeling also comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu deity Indra, and ling, a place or land.
Darjeeling is noted for its tea industry, the spectacular views of Kangchenjunga, the world's third-highest mountain, and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site.
The Darjeeling Himalayan Railway is a 600 mm (2 ft) narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849.
Darjeeling has several British-style public schools and churches. The varied culture of the town reflects its diverse demographic milieu consisting of Gorkhas, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups.
Darjeeling Mall and Mall Road is a center of attraction to all the tourists. Visitors who have taken a stroll along this mystic tree shaded meandering Mall Road and enjoyed the views of the mountain ranges and the lovely Rhododendrons, knows all about it. Mall Road is a mountain walkway the British families once used for leisure strolls to enjoy the sheer serenity and the best of views that Darjeeling has to offer. Its actually a loop, that starts from the Chowrasta Mall, goes around the Observatory Hill and returns to the Mall itself. So there are two entries to this road from the Mall. The Mall road is also known as Bhanubhakta Sarani named after the Nepali national poet whose statue is erected on the Mall where the road begins.
History
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people.The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.
Flora and fauna
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species, especially red panda. A conservation centre for red pandas opened at Darjeeling Zoo in 2014, building on a prior captive breeding.
The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons.
Economy
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator.
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
In de dierentuin van het Padmaja Naidu Himilaya Zoological Park in Darjeeling.
In the Padmaja Naidu Himilayla Zoological Park zoo in Darjeeling.
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
. . . photo taken in my Art-Gallery
________________________________________
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA
This dignified, majestic hunter is 9-month-old Makalu, born here at the Zoo in 2013 to Margaash and Nanga.
Sadly, Nanga died in 2016, aged seven, immediately following the birth of another cub, and just a fortnight before then-2-year-old Makalu left Dudley for Padmaja Naidu Himalayan Zoological Park, Darjeeling.
Dudley Zoological Gardens opened to the public on 18 May 1937 in the grounds of the Grade I Listed Dudley Castle. Several of the original buildings were designed by Berthold Lubetkin's Tecton Group (who included structural engineer Ove Arup). As early examples of the transition from Art Deco to Modernism, seven pavilions are Grade II Listed and a further five have Grade II* Listing, and the world's largest single collection of 'Tectons' has been collectively designated a World Monument.
[Incidentally, Margaash has also since died, in October 2018: having escaped the enclosure, into a wooded environment at twilight, he was shot. At the time of writing, the circumstances are still being investigated.]
St. Andrew's Church, Darjeeling. Built- 1843, Rebuilt- 1873
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
"What are you doing, primate?"
Dudley Zoological Gardens opened to the public on 18 May 1937 in the grounds of the Grade I Listed Dudley Castle. Several of the original buildings were designed by Berthold Lubetkin's Tecton Group (who included structural engineer Ove Arup). As early examples of the transition from Art Deco to Modernism, seven pavilions are Grade II Listed and a further five have Grade II* Listing, and the world's largest single collection of 'Tectons' has been collectively designated a World Monument.
The castle mound is a steep and, as we found on this visit, rather exposed site. Snow leopards are well-suited to cold climates, but on a bitterly cold February afternoon, I don't blame Nanga for lounging indoors after taking a drink (note her wet chin).
Sadly, Nanga died at the age of seven in 2016, 16 months after I took this photo, immediately following the birth of a cub who also died four weeks later. If it's any compensation, a fortnight after Nanga's death her older (two years old) cub, Makalu, left Dudley for Padmaja Naidu Himalayan Zoological Park in Darjeeling, as part of a breeding programme aiming to eventually reintroduce the endangered cats to their Himalayan home.
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
Darjeeling is a City and a Municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,164.1 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal. The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognized and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract students from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighboring town of Kalimpong, was a center of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanization.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the Mechi River and the Teesta River to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2.
During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.
Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district.
Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.
The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,200 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen. The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIC ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden.Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2. The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results. The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km. The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger. Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away.The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour.Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent. According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English. Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination. The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme. A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk.Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life. Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent, and St. Paul's School are renowned as centres of educational excellence. Darjeeling has four colleges - St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College - all affiliated to the University of North Bengal in Siliguri.
TOURIST ATTRACTIONS
Tiger Hill is located in Darjeeling, in the Indian State of West Bengal, and is the summit of Ghoom, the highest railway station in the Darjeeling Himalayan Railway - a UNESCO World Heritage Site.
Padmaja Naidu Himalayan Zoological Park is a 67.56-acre zoo in the town of Darjeeling in the Indian state of West Bengal. The zoo was opened in 1958, and an average elevation of 7,000 feet, is the largest high altitude zoo in India.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
The Batasia Loop is a spiral railway created to lower the gradient of ascent of the Darjeeling Himalayan Railway in Darjeeling district of West Bengal, India. At this point, the track spirals around over itself through a tunnel and over a hilltop.
Peace Pagoda, Darjeeling or Darjeeling Peace Pagoda is one of the Peace Pagodas designed to provide a focus for people of all races and creeds to help unite them in their search for world peace.
Windamere Hotel, built in the 1930s, is a heritage hotel situated on Observatory Hill, in Darjeeling, India.
Mirik is a picturesque tourist spot nestled in the serene hills of Darjeeling district in West Bengal, India. The name Mirik comes from the Lepcha words Mir-Yok meaning "place burnt by fire".
Samsing is a small hill village and tourist spot in the Malbazar subdivision of Jalpaiguri district of West Bengal situated at an elevation of 3000 ft in the foothills of Jalpaiguri and Darjeeling districts border.
Suntalekhola or Suntaley Khola is a small village and a tourist spot in the Darjeeling District of West Bengal. The altitude of the place ranges from 650 to 950 m. It gets it name from a small stream: Suntaley Khola.
Bhutia Busty monastery or Karmaa Dorjee Chyoling monastery is a Buddhist monastery located in Tongsong, Darjeeling, India. It belongs to the Red Sect of Buddhist Lamas.
DARJEELING CARNIVAL
Darjeeling Carnival is a ten-day carnival arranged in the town of Darjeeling, West Bengal, India.The carnival consists of several functions like poetry-reading sessions, painting and photo exhibitions, tea-drinking ceremonies, a Land Rover rally, music concerts and ethnic food festivals.
WIKIPEDIA
The red panda (Ailurus fulgens, lit. "shining cat"), is a small arboreal mammal native to the eastern Himalayas and southwestern China and related to raccoons, skunks and weasels. For more info pls chk - Red panda
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
St. Andrew's Church, Darjeeling. Built- 1843, Rebuilt- 1873
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
The Nepali-style Dhirdham temple is a Hindu Temple dedicated to Lord Shiva
_______________________________
Darjeeling is a town and a municipality in the Indian state of West Bengal. It is located in the Mahabharat Range or Lesser Himalaya at an elevation of 2,042.2 m. It is noted for its tea industry and the Darjeeling Himalayan Railway, a UNESCO World Heritage Site. Darjeeling is the headquarters of Darjeeling district which has a partially autonomous status within the state of West Bengal.
The development of the town dates back to the mid-19th century, when the colonial British administration set up a sanatorium and a military depot. Subsequently, extensive tea plantations were established in the region, and tea growers developed hybrids of black tea and created new fermentation techniques. The resultant distinctive Darjeeling tea is internationally recognised and ranks among the most popular of the black teas.
The Darjeeling Himalayan Railway connects the town with the plains and has one of the few steam locomotives still in service in India.
Darjeeling has several British-style public schools, which attract pupils from India and neighbouring countries. The varied culture of the town reflects its diverse demographic milieu consisting of Nepalis, Bhutia, Lepcha and other mainland Indian ethno-linguistic groups. Darjeeling, with its neighbouring town of Kalimpong, was a centre of the Gorkhaland movement (Separate State demand within India) in the 1980s. The town's fragile ecology has been threatened by a rising demand for environmental resources, stemming from growing tourist traffic and poorly planned urbanisation.
TOPONOMY
The name Darjeeling comes from the Tibetan word dorje, meaning the thunderbolt sceptre of the Hindu diety Indra, and ling, a place or land.
HISTORY
The history of Darjeeling is intertwined with that of Sikkim, Nepal, British India and Bhutan. Until the early 19th century, the hilly area around Darjeeling was controlled by the kingdom of Sikkim, while the plains around Siliguri were intermittently occupied by the Kingdom of Nepal, with settlement consisting of a few villages of Lepcha and Kirati people. The Chogyal of Sikkim had been engaged in unsuccessful warfare against the Gorkhas of Nepal. From 1780, the Gorkhas made several attempts to capture the entire region of Darjeeling. By the beginning of 19th century, they had overrun Sikkim as far eastward as the Teesta River and had conquered and annexed the Terai. In the meantime, the British were engaged in preventing the Gorkhas from overrunning the whole of the northern frontier. The Anglo-Gorkha war broke out in 1814, which resulted in the defeat of the Gorkhas and subsequently led to the signing of the Sugauli Treaty in 1815. According to the treaty, Nepal had to cede all those territories which the Gorkhas had annexed from the Chogyal of Sikkim to the British East India Company (i.e. the area between Mechi River and Teesta River). Later in 1817, through the Treaty of Titalia, the British East India Company reinstated the Chogyal of Sikkim, restored all the tracts of land between the River Mechi and the River Teesta to the Chogyal of Sikkim and guaranteed his sovereignty.In 1828, a delegation of the British East India Company (BEIC) officials on its way to the Nepal-Sikkim border stayed in Darjeeling and decided that the region was a suitable site for a sanatorium for British soldiers. The company negotiated a lease of the area west of the Mahananda River from the Chogyal of Sikkim in 1835. In 1849, the BEIC director Arthur Campbell and the explorer and botanist Joseph Dalton Hooker were imprisoned in the region by the Sikkim Chogyal. The BEIC sent a force to free them. Continued friction between the BEIC and the Sikkim authorities resulted in the annexation of 1,700 km2 of territory by the British in 1850. In 1864, the Bhutanese rulers and the British signed the Treaty of Sinchula that ceded the passes leading through the hills and Kalimpong to the British. Further discord between Sikkim and the British resulted in a war, culminating in the signing of a treaty and the annexation by the British of the area east of the Teesta River in 1865. By 1866, Darjeeling district had assumed its current shape and size, covering an area of 3,200 km2. During the British Raj, Darjeeling's temperate climate led to its development as a hill station for British residents seeking to escape the summer heat of the plains. The development of Darjeeling as a sanatorium and health resort proceeded briskly. Arthur Campbell, a surgeon with the Company, and Lieutenant Robert Napier were responsible for establishing a hill station there. Campbell's efforts to develop the station, attract immigrants to cultivate the slopes and stimulate trade resulted in a hundredfold increase in the population of Darjeeling between 1835 and 1849. The first road connecting the town with the plains was constructed between 1839 and 1842. In 1848, a military depot was set up for British soldiers, and the town became a municipality in 1850. Commercial cultivation of tea in the district began in 1856, and induced a number of British planters to settle there. Darjeeling became the formal summer capital of the Bengal Presidency after 1864. Scottish missionaries undertook the construction of schools and welfare centres for the British residents, laying the foundation for Darjeeling's notability as a centre of education. The opening of the Darjeeling Himalayan Railway in 1881 further hastened the development of the region. In 1899, Darjeeling was rocked by major landslides that caused severe damage to the town and the native population.Under British rule, the Darjeeling area was initially a "Non-Regulation District", a scheme of administration applicable to economically less advanced districts in the British Raj; acts and regulations of the British Raj did not automatically apply to the district in line with rest of the country. In 1919, the area was declared a "backward tract". During the Indian independence movement, the Non-cooperation Movement spread through the tea estates of Darjeeling. There was also a failed assassination attempt by revolutionaries on Sir John Anderson, the Governor of Bengal in 1934. Subsequently, during the 1940s, Communist activists continued the nationalist movement against the British by mobilising the plantation workers and the peasants of the district. Socio-economic problems of the region that had not been addressed during British rule continued to linger and were reflected in a representation made to the Constituent Assembly of India in 1947, which highlighted the issues of regional autonomy and Nepali nationality in Darjeeling and adjacent areas. After the independence of India in 1947, Darjeeling was merged with the state of West Bengal. A separate district of Darjeeling was established consisting of the hill towns of Darjeeling, Kurseong, Kalimpong and some parts of the Terai region. While the hill population comprised mainly ethnic Nepalis, the plains harboured a large ethnic Bengali population who were refugees from the Partition of India. A cautious and non-receptive response by the West Bengal government to most demands of the ethnic Nepali population led to increased calls, in the 1950s and 1960s, for Darjeeling's autonomy and for the recognition of the Nepali language; the state government acceded to the latter demand in 1961.The creation of a new state of Sikkim in 1975, along with the reluctance of the Government of India to recognise Nepali as an official language under the Constitution of India, brought the issue of a separate state of Gorkhaland to the forefront. Agitation for a separate state continued through the 1980s, included violent protests during the 1986–88 period. The agitation ceased only after an agreement between the government and the Gorkha National Liberation Front (GNLF), resulting in the establishment of an elected body in 1988 called the Darjeeling Gorkha Hill Council (DGHC), which received autonomy to govern the district. Though Darjeeling became peaceful, the issue of a separate state lingered, fuelled in part by the lack of comprehensive economic development in the region even after the formation of the DGHC. New protests erupted in 2008–09, but both the Union and State governments rejected Gorkha Janmukti Morcha's (GJM) demand for a separate state. In July 2011, a pact was signed between GJM, the Government of West Bengal and the Government of India which includes the formation of a new autonomous, elected Gorkhaland Territorial Administration (GTA), a hill council endowed with more powers than its predecessor Darjeeling Gorkha Hill Council.[
GEOGRAPHY
Darjeeling is the main town of the Sadar subdivision and also the headquarters of the district. It is located at an elevation of 2,000 m in the Darjeeling Himalayan hill region on the Darjeeling-Jalapahar range that originates in the south from Ghum. The range is Y-shaped with the base resting at Katapahar and Jalapahar and two arms diverging north of the Observatory Hill. The north-eastern arm dips suddenly and ends in the Lebong spur, while the north-western arm passes through North Point and ends in the valley near Tukver Tea Estate. The hills are nestled within higher peaks and the snow-clad Himalayan ranges tower over the town in the distance. Kanchenjunga, the world's third-highest peak, 8,598 m high, is the most prominent mountain visible. In days clear of clouds, Nepal's Mount Everest, 8,850 m high, can be seen.
The hills of Darjeeling are part of the Mahabharat Range or Lesser Himalaya. The soil is chiefly composed of sandstone and conglomerate formations, which are the solidified and upheaved detritus of the great range of Himalaya. However, the soil is often poorly consolidated (the permeable sediments of the region do not retain water between rains) and is not considered suitable for agriculture. The area has steep slopes and loose topsoil, leading to frequent landslides during the monsoons. According to the Bureau of Indian Standards, the town falls under seismic zone-IV, (on a scale of I to V, in order of increasing proneness to earthquakes) near the convergent boundary of the Indian and the Eurasian tectonic plates and is subject to frequent earthquakes.
FLORA AND FAUNA
Darjeeling is a part of the Eastern Himalayan zoo-geographic zone. Flora around Darjeeling comprises sal, oak, semi-evergreen, temperate and alpine forests. Dense evergreen forests of sal and oak lie around the town, where a wide variety of rare orchids are found. The Lloyd's Botanical Garden preserves common and rare species of plants, while the Padmaja Naidu Himalayan Zoological Park specialises in conserving and breeding endangered Himalayan species. The town of Darjeeling and surrounding region face deforestation due to increasing demand for wood fuel and timber, as well as air pollution from increasing vehicular traffic.
Wildlife in the district is protected by the wildlife wing of the West Bengal Forest Department. The fauna found in Darjeeling includes several species of ducks, teals, plovers and gulls that pass Darjeeling while migrating to and from Tibet. Small mammals found in the region include civets, mongooses and badgers. The nearby Jaldapara National Park consists of semi-evergreen and sal forests. Animals found here include the one-horned rhinoceros, elephant, tiger, leopard and hog deer, while the main bird species include the Bengal florican and herons. As of 2009, work was in progress for setting up a conservation centre for red pandas in Darjeeling.
CLIMATE
Darjeeling has a temperate climate (Köppen: Cwb, subtropical highland climate) with wet summers caused by monsoon rains. The annual mean maximum temperature is 15.98 °C while the mean minimum temperature is 8.9 °C, with monthly mean temperatures range from 5 to 17 °C. The lowest temperature recorded was −24 °C on 11 February 1905. The average annual precipitation is 309.2 cm, with an average of 126 days of rain in a year. The highest rainfall occurs in July. The heavy and concentrated rainfall that is experienced in the region, aggravated by deforestation and haphazard planning, often causes devastating landslides, leading to loss of life and property.
CIVIL ADMINISTRATION
The Darjeeling urban agglomeration consists of Darjeeling Municipality and the Pattabong Tea Garden. Established in 1850, the Darjeeling municipality maintains the civic administration of the town, covering an area of 10.57 km2 The municipality consists of a board of councillors elected from each of the 32 wards of Darjeeling town as well as a few members nominated by the state government. The board of councillors elects a chairman from among its elected members; the chairman is the executive head of the municipality. The Gorkha Janmukti Morcha (GJMM) holds power in the municipality As of 2011.
From 1988 to 2012, the Gorkha-dominated hill areas of Darjeeling district was under the jurisdiction of the Darjeeling Gorkha Hill Council (DGHC). In 2012, the DGHC was replaced by the Gorkhaland Territorial Administration (GTA). The elected members of this body are authorised to manage certain affairs of the hills, including education, health and tourism. Law and order in Darjeeling town comes under the jurisdiction of the district police force, which is a part of the West Bengal Police; a Deputy Superintendent of Police oversees the town's security and law affairs. Darjeeling municipality area has two police stations at Darjeeling and Jorebungalow.
UTILITIES
Natural springs in the Senchal Range provide most of Darjeeling's water supply. Water collected is routed through stone conduits to two lakes that were constructed in 1910 and 1932, from where it is piped to the town after purification at the Jorebungalow filtration plant. During the dry season, when water supplied by springs is insufficient, water is pumped from Khong Khola, a nearby small perennial stream. There is a steadily widening gap between water supply and demand; just over 50% of the town's households are connected to the municipal water supply system. Various efforts made to augment the water supply, including the construction of a third storage reservoir in 1984, have failed to yield desired results.
The town has an underground sewage system, covering about 40% of the town area, that collects domestic waste and conveys it to septic tanks for disposal. Solid waste is disposed of in a nearby dumping ground, which also houses the town's crematorium. Doorstep collection of garbage and segregation of biodegradable and non-biodegradable waste have been implemented since 2003. Vermicomposting of vegetable waste is carried out with the help of non-governmental organisations. In June 2009, in order to reduce waste, the municipality proposed the ban of plastic carry bags and sachets in the town.
Darjeeling got from 1897 up to the early 1990s hydroelectricity from the nearby Sidrapong Hydel Power Station, such being the first town in India supplied with hydropower. Today, electricity is supplied by the West Bengal State Electricity Board from other places. The town often suffers from power outages and the electrical supply voltage is unstable, making voltage stabilisers popular with many households. Almost all of the primary schools are now maintained by Darjeeling Gorkha Autonomous Hill Council. The total length of all types of roads within the municipal area is around 134 km The West Bengal Fire Service provides emergency services for the town.
ECONOMY
The two most significant contributors to Darjeeling's economy are tourism and the tea industry. Darjeeling tea, due to the unique agro-climatic conditions of Darjeeling, has a distinctive natural flavour, is internationally reputed and recognised as a geographical indicator. Darjeeling produces 7% of India's tea output, approximately 9,000,000 kilograms every year. The tea industry has faced competition in recent years from tea produced in other parts of India as well as other countries like Nepal. Widespread concerns about labour disputes, worker layoffs and closing of estates have affected investment and production. Several tea estates are being run on a workers' cooperative model, while others are being planned for conversion into tourist resorts. More than 60% of workers in the tea gardens are women. Besides tea, the most widely cultivated crops include maize, millets, paddy, cardamom, potato and ginger.
Darjeeling had become an important tourist destination as early as 1860. It is reported to be the only location in eastern India that witnesses large numbers of foreign tourists. It is also a popular filming destination for Bollywood and Bengali cinema. Satyajit Ray shot his film Kanchenjungha (1962) here, and his Feluda series story, Darjeeling Jomjomaat was also set in the town. Bollywood movies Aradhana (1969), Main Hoon Na (2004), and more recently Barfi! (2012) have been filmed here. Tourist inflow into Darjeeling has been affected by the political instability in the region, and agitations in the 1980s and 2000s have hit the tourism industry hard.
TRANSPORT
Darjeeling can be reached by the 88 km long Darjeeling Himalayan Railway from New Jalpaiguri, or by National Highway 55, from Siliguri, 77 km away. The Darjeeling Himalayan Railway is a 600 mm narrow-gauge railway that was declared a World Heritage Site by UNESCO in 1999 for being "an outstanding example of the influence of an innovative transportation system on the social and economic development of a multi-cultural region, which was to serve as a model for similar developments in many parts of the world", becoming only the second railway in the world to have this honour. Bus services and hired vehicles connect Darjeeling with Siliguri and Darjeeling has road connections with Bagdogra, Gangtok and Kathmandu and the neighbouring towns of Kurseong and Kalimpong. However, road and railway communications often get disrupted in the monsoons because of landslides. The nearest airport is Bagdogra Airport, located 90 km from Darjeeling. Within the town, people usually traverse by walking. Residents also use two-wheelers and hired taxis for travelling short distances. The Darjeeling Ropeway, functional since 1968, was closed in 2003 after an accident killed four tourists. It was proposed to be reopened in 2007, and finally opened in February 2012.
DEMOGRAPHICS
According to provisional results of 2011 census of India, Darjeeling urban agglomeration has a population of 132,016, out of which 65,839 were males and 66,177 were females. The sex ratio is 1,005 females per 1,000 males. The 0–6 years population is 7,382. Effective literacy rate for the population older than 6 years is 93.17 per cent.
According to the 2001 census, the Darjeeling urban agglomeration, with an area of 12.77 km2 had a population of 109,163, while the municipal area had a population of 107,530. The population density of the municipal area was 10,173 per km2. The sex ratio was 1,017 females per 1,000 males, which was higher than the national average of 933 females per 1000 males. The three largest religions were Hinduism, Buddhism and Christianity, in that order. The majority of the populace are Gorkhas of ethnic Nepali background. Indigenous ethnic groups include the Limbu, Rai, Magars, Gurung, Tamangs, Lepchas, Bhutias, Sherpas and Newars. Other communities that inhabit Darjeeling include the Marwaris, Anglo-Indians, Chinese, Biharis, Tibetans and Bengali. The most commonly spoken languages are Nepali, Hindi, Bengali and English.
Darjeeling has seen a significant growth in its population, its decadal growth rate being 47% between 1991 and 2001. The colonial town had been designed for a population of only 10,000, and subsequent growth has created extensive infrastructural and environmental problems. The district's forests and other natural wealth have been adversely affected by an ever-growing population. Environmental degradation, including denudation of the surrounding hills has adversely affected Darjeeling's appeal as a tourist destination.The official language of West Bengal is Bengali, additional official languages in Darjeeling are English and Nepali.
CULTURE
Apart from the major religious festivals of Dashain (Durga puja), Tihar (Diwali) and Christmas the diverse ethnic populace of the town celebrates several local festivals. The Lepchas and Bhutias celebrate new year in January, while Tibetans celebrate their new year, Losar, in February–March. The birthday of the Buddha is celebrated in mid-June with processions. Darjeeling Carnival, initiated by a civil society movement known as The Darjeeling Initiative, is a ten-day carnival held every year during the winter with portrayal of the Darjeeling Hill's musical and cultural heritage as its central theme.
A popular food in Darjeeling is the Nepalese and Tibetan momo, a steamed dumpling containing meat cooked in a doughy wrapping and served with clear soup and achar. A form of Tibetan noodle called thukpa, served in soup form is also popular. Other commonly eaten dishes include alu dum, a potato preparation, and shaphalay, Tibetan bread stuffed with meat. Fermented foods and beverages are consumed by a large percentage of the population. Fermented foods include preparations of soybean, bamboo shoots, milk and Sel roti, which is made from rice. Tea is the most popular beverage, the Tibetan version is also drunk. Alcoholic beverages include Tongba, Jnaard and Chhaang, variations of a local beer made from fermenting finger millet.
Colonial architecture characterises many buildings in Darjeeling, exemplified by several mock Tudor residences, Gothic churches, the Raj Bhawan, Planters' Club and various educational institutions. Buddhist monasteries showcase the pagoda style architecture. Darjeeling is regarded as a centre of music and a niche for musicians and music admirers. Singing and playing musical instruments is a common pastime among the resident population, who take pride in the traditions and role of music in cultural life.
Darjeeling also has a Peace Pagoda built in 1992 by the Japanese Buddhist organisation Nipponzan Myohoji.
EDUCATION
There are 52 primary schools, 21 high schools and 4 colleges in the town. Darjeeling's schools are either run by the state government or by private and religious organisations. Schools mainly use English and Nepali as their media of instruction, although there is the option to learn the national language Hindi and the official state language Bengali. The schools are either affiliated with the ICSE, the CBSE, or the West Bengal Board of Secondary Education. Having been a summer retreat for the British in India, Darjeeling became the place of choice for the establishment of public schools on the model of Eton, Harrow and Rugby, allowing the children of British officials to obtain an exclusive education. Institutions such as Mount Hermon School, St. Robert's H.S. School, St. Joseph's College (School Dept.), Loreto Convent and St. Paul's School are renowned as centres of educational excellence.
Darjeeling has four colleges — St. Joseph's College, Southfield College (earlier known as Loreto College), Darjeeling Government College and Sri Ramakrishna B.T. College — all affiliated to the University of North Bengal in Siliguri.
WIKIPEDIA
The Ramayana or Rāmāyaṇa (/rɑːˈmɑːjənə/; Sanskrit: रामायणम्, Rāmāyaṇam, pronounced [rɑːˈmɑːjəɳəm]), is the first of two Sanskrit itihāsas (ancient Indian epic poem) traditionally ascribed to the Hindu muni (sage) Vālmīki - the other one being the Mahābhārata attributed to Kṛṣṇa Dvaipāyana Vyāsa.
The epic narrates the life of Rāma, a legendary rāja-kumāra (prince) of Kośala, his banishment from his kingdom by his father king Daśaratha, his travels across forests in India with his wife Sītā and brother Lakṣmaṇa, the kidnap of his wife by his enemies, resulting in a war with Rāvaṇa (the king of the island of Laṅkā) and eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It is comprised nearly 24,000 verses (mostly set in the śloka meter), divided into seven Kāṇḍas (books) and about 500 sargas (chapters). In Hindu tradition, it is considered to be the ādi-kāvya (first kāvya poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal wife and the ideal king. The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rāma, Sītā, Lakṣmaṇa, Bharata, Hanumān and Rāvaṇa are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages, besides Buddhist and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian versions of the tale.
ETYMOLOGY
The name Ramayana is a tatpuruṣa compound of Rāma and ayana("going, advancing"), translating to Rama's Journey.
Textual history and structure
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
According to Hindu tradition - and according to the Ramayana itself - the Ramayana belongs to the genre of itihāsa like the Mahabharata. The definition of itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga.
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 Dec 2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library, Kolkata. The Ramayana text has several regional renderings, recensions, and subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern(n) and the southern(s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last chapters of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two chapters and the rest of the book.
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in Tamil (c. 11th–12th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan(also known as Shri Rama panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balaram Das' Dandi Ramayana(also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam.
PERIOD
Some cultural evidence - such as the presence of sati in the Mahabharata but not in the main body of the Ramayana - suggests that the Ramayana predates the Mahabharata. However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of north India and Nepal, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons(yuga) of Hindu chronology. Rama is said to have been born in the treta yuga to king Dasaratha in the Ikshvaku dynasty.
The names of the characters(Rama, Sita, Dasaratha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu - who, according to bala kanda, was incarnated as Rama - first came into prominence with the epics themselves and further during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
There is general consensus that books two to six form the oldest portion of the epic, while the first and last books(bala kanda and uttara kanda, respectively) are later additions. The author or authors of bala kanda and ayodhya kanda appear to be familiar with the eastern Gangetic basin region of northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
CHARACTERS
Rāma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu, he is the eldest and favourite son of Dasharatha - the king of Ayodhya(current day Ayodhya, India) - and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an ideal state.
Sīta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King Janaka and Rama's beloved wife. Rama went to Mithila (located in Janakpur, Nepal) and got a chance to marry her by breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King Janaka of Nepal in Dhanusa. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of the goddess Lakshmi, the consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her husband into exile and is abducted by the demon king Ravana. She is imprisoned on the island of Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to Lava and Kusha.
Hanumān is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Añjanā. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world.
Lakṣmaṇa, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of the Shesha, the nāga associated with the god Vishnu. He spends his time protecting Sita and Rama during which he fought the demoness Surpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita's younger sister Urmila.
Rāvaṇa, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods, demons,or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Jaṭāyu, the son of Aruṇa and nephew of Garuda. A demi-god who has the form of an vulture that tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Daśaratha is the king of Ayodhya and the father of Rama. He has three queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years staying outside the city of Ayodhya. He was married to Mandavi.
Śatrughna is the son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
Sugrīva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali – Sugriva's brother and king of Kishkindha – would be killed by Rama in exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme fighting skills with various stratagems to inflict heavy losses on the Vanara army before his death.
Kumbhakarṇa, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Sūrpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Vibhīṣaṇa, a younger brother of Ravana. He was against the kidnapping of Sita and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war and he was crowned king after the fall of Ravana.
SYNOPSIS
BALA KANDA
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
AYODHYA KANDA
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent.
ARNYA KANDA
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa (demon) woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
KISHKINDHA KANDA
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
SUNDARA KANDA
The sundara kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he faces many challenges like facing a gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of the time is running out and there is a very less time remaining for searching Sita. After entering into Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses and says that it is not the dharma. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
LANKA KANDA
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana, and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an "agni pareeksha" (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas's Ramacharitamanas Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.
UTTARA KANDA
The uttara kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite the agni pariksha (fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya. Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, who become pupils of Valmiki and are brought up in ignorance of their identity.
Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during Ashwamedha yagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon the earth, her mother, to receive her and as the ground opens, she vanishes into it. Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.
VARIANT VERSIONS
As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of south-east Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaṭṭikāvya of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.
There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early-14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krta Ramayana. Gujarati poet Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th century poet Sarala Dasa and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by the 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence such as elaboration of the events surrounding her birth — in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in her Mahakali form.
Mappillapattu - a genre of song popular among the Muslims belonging to Kerala and Lakshadweep - has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of the Ramayana has been changed into that of a sultan, and there are no major changes in the names of characters except for that of Rama which is `laman' in many places. The language and the imagery projected in the mappilapattu are in accordance with the social fabric of the earlier Muslim community.
BUDDHIST VERSION
In the Buddhist variant of Rāmāyaṇa(Dasarathajātaka, #467), Dasaratha was the king of Benares and not Ayodhya. Rāma [called Rāmapaṇḍita in this version] was son of Kausalya, first wife of Dasaratha, Lakṣmaṇa [Lakkhaṇa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata, Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasaratha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.
In the explanatory commentary on the Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha and Sītā an incarnation of Yasodharā.
This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku dynasty (of Rama).
SIKH VERSION
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara who were kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥
हुकमि उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and Suns, Deities, Demons and sages, so many Prophets and Brahmanas(enlightened people). But they too were caught in the noose of death (KAAL) (Transmigration of soul). This is very well same to as explained in Geeta which is part of Mahabharata.
JAIN VERSION
Jain versions of Ramayana can be found in the various Jain agamas like Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva, and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (3–4th century BCE).
In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama who led an upright life renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to Jain version, Rama had four chief-queen's: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven. Rama, after Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
IN NEPAL
Besides being the site of discovery of the oldest surviving manuscript of Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the renaissance of that language.
The Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the 'Ramayana' and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called 'Aadi Kavi' or 'The Pioneering Poet'.
SOUTHEAST ASIAN VERSIONS
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma. In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theater known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas reliefs seen at the Silver Pagoda and Angkor Wat.
Thailand's popular national epic Ramakien(thai:รามเกียรติ์.,from Sanskrit rāmakīrti, "glory of Rama") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari(thotsakan and montho). Vibhisana(phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka(chanok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin Ramayana of Java, Ramakavaca of Bali(Indonesia), Maharadia Lawana and Darangen of the Moro Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art
One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably the Kambaramayanam by the Tamil poet Kambar of the 12th century, the Telugu-language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana, and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana became popular in southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.
The Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 72 x 453 cm in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.
RELIGIOUS SIGNIFICANCE
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
IN THE MEDIA
A number of movies and television serials have been produced based upon the Ramayana.
STAGE
Starting in 1978 and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Baba Hari Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Sri Ram, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.
WIKIPEDIA