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This is a shot of burning the efigy of Kumbhkarna,brother of King Ravana.
On left is the efigy of Ravana ....we were very near to the the place so had to run few yards to save ourselves from crackers inside the efigy.
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Dussehra, also called Vijayadashmi, is one of the fascinating festivals of India and is celebrated with joy and enthusiasm for ten continuous days.
The first nine nights are spent in the worship of goddess Durga and hence these nights are known as "Navaratri". This festival falls in the month of Ashwin (September / October).
The tenth day of the Dassera day is in honour of Durga Devi.
It also commemorates the death of the evil king Ravana along with his son Meghanath and brother Kumbhakaran, at the hands of Rama.
The farmers invoke her blessings because this festival coincides with the period of rest and leisure after their strenuous work in the fields. The farmers with her blessings wait with tremendous hopes for a bountiful harvest.
Legend of Dusshera Festival
According to the Ramayana, Rama was the exiled prince of Ayodhya. While living in the forest, his wife Sita was abducted by Ravana, the demon king of Lanka. Rama, assisted by an army of monkeys, attacked Lanka to rescue her.
A fierce battle ensued between the two armies for many days as it was proving very difficult to beat the mighty Ravana. Rama then prayed for nine days to nine different aspects of Durga and accumulated enough strength to defeat Ravana.Durga divulged the secret to Ram how he could kill Ravana.
Then after vanquishing him, Ram with Sita and Laxman returned victorious to his kingdom of Ayodhya on Dassera day. Therefore, the festival of Durgotsava and Dassera is celebrated more in honour of Prabhu Ramchandra than Durgadevi .
Ramalila, a dance-drama narrating the story of Rama's life according to the Ramayana, is enacted for the nine days preceding Dussehra. Almost every area stages its own version of the play, preparations for which take place many days in advance.
From a 15cm monochromatic square of paper.
Diagrams in Pajarita magazine, issue 165.
Become an AEP member at rb.gy/jsifm5
Some fun goofing off down by the lake front this evening.....
left to right: Sunil, me and Shriram.....seems everyone enjoyed getting into the photography scene this evening...:-)
photo by Gopal
Half a million lumens projected in HD+ at the Prince Regent Brighton Pavilion!
Full length versions of the show [10 mins.] can be seen here:
vimeo.com/168473935 [higher contrast version] and here
vimeo.com/168481679 ["straight"] - depending on whether you are viewing on a cheap smartphone, or on a 55" 4K Curved Screen OLED device.
brightonfestival.org/event/8490/dr_blighty/
Interview: Dr Blighty projection mapping expert Paul Wigfield
brightonfestival.org/news/interview_dr_blighty_projection...
Novak Video and Animation
QED Productions [Projection Mapping]
Installation [AV Integration]
www.installation-international.com/qed-maps-brighton-pavi...
Christie Projectors
www.christiedigital.com/emea/business/products/projectors
Ajay Chhabra Nutkhut Artistic Director
Tom Piper & Amanda Stoodley Design
Shri Shriram Composer
Sian Thomas Performance Director
Stephen Clark Writer
Vinod Chhabra Translation
Phil Supple Lighting Designer
Ed Carter Sound Designer
Frank Wilson Creative Consultant
Thor McIntyre-Burnie Soundscape
Rama (/ˈrɑːmə/; Sanskrit: राम Rāma) also known as Raghava, is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his idealistic ideas and his greatness. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. For the sake of his father's honour, Rama abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice - a period known as Ram Rajya.
The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty.
ETYMOLOGY
The name Rama appears repeatedly in Hindu scriptures. Besides the name of the protagonist of the Ramayana (subject of the current article), the name is also given to other heroes including Parashu-Rama (Bhargava Rama) and Balarama (Bala-Rama).
In the Vishnu sahasranama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankara's commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One (i.e., Vishnu) who out of His own will assumed the enchanting form of Rama, the son of Dasaratha.
Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).
The greatness of chanting of Rama's name is mentioned in the Ramacharitamanasa.
In Sanskrit, the word Rama (राम) means 'charming'. The name is commonly given to male in India and Nepal.
Some of the popular names of Rama are:
Rama - charming
Ramachandra - Rama with a moon Raghava - descendent of Raghu
Siyaavar - husband of Sita
Ayodhyapati - king of Ayodhya
Dashrathaputra - son of Dasharatha
Maryada-Purushottam - best ideal man
Shriram
Dashrathi - Son of King Dashrath
SOURCES
The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabharata. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.
Composition of Ramayana in its current form is usually dated to 7th - 4th Century BCE. However, other scriptures in Sanskrit also reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhatti who lived in Gujarat, is a 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.
Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.
The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic – incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama.
The mythological sources propose that Rama was born about 1.2 million years ago, during the Treta Yuga, age that lasted 1,296,000 years and his birthday Rama Navami is celebrated in the month of April/May To the Valmiki Ramayana, Rama was born in Ayodhya, India, on 9th day (now celebrated across India as Ram Navami) of Chaitra lunar month (March–April), when Moon and Jupiter were rising in the east in Cancer sign and four other planets (Sun, Mars, Saturn, Venus) were exalted in their exaltation signs. Based on these star alignments, a few astrologers claimed to have calculated the exact date of birth of Lord Rama as 10 January 5114 BC between 12 noon and 1pm.
Childhood
BIRTH AS AN AVATAR
The Ramayana speaks of how the earth goddess Bhudevi, came to the creator-god Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The deva (gods) also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the other gods requested Vishnu, the Preserver, to intervene and free the Earth from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasharatha. According to the Ramayana, king Dasharata remained childless for a long time and finally decided to perform a putrakameshti yaga under the supervision of the royal priest. During the ritual, Prajapati arose from the sacrificial fire and gave a vessel of sacred potion to Dasharata for distribution to his three wives. The three queens drank the divine potion and conceived four sons: Rama, Bharata, Lakshmana and Shatrughna.
Goddess Lakshmi took birth as Sita in order to accompany her consort Vishnu and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Shesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Brahma, Indra and the gods, the celestial sages and Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the avatar for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.
Other scriptures provide other reasons for the avatar. The chastity of Vrinda, wife of the demon Jalandhara, that protects the life of her husband is destroyed by Vishnu by deceit so that Shiva can slay the demon. She curses Vishnu to be born on earth and that in this birth of his, his wife's (Lakshmi as Sita) purity and chastity will be a question in his mind throughout his life and he will be separated from her and live with sadness and grief.
Another legend narrates that Jaya and Vijaya, the gatekeepers of Vishnu, were cursed by the Four Kumaras to be born on earth three lives; Vishnu took avatars each time to free them of their earthy existence. They as born as Ravana and his brother Kumbhakarna, who are both killed by Rama. Also, due to a boon, Kashyapa and Aditi are born as the parents of Rama, Dasharatha and Kausalya. In another version, Svayambhuva Manu and his wife Satarupa are blessed to be born as Rama's parents.
Another tale says that the sage Narada cursed Vishnu to be born on earth as a king, to be helped by monkeys and suffer separation from his wife. Narada also curses Jaya and Vijaya to be born as the demon brothers.
INITIATION OF THE AVATAR
Sage Vishwamitra takes the two princes, Rama and Lakshmana, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with an arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshmana that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taadaka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore keep a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Rama deals with the rest of the demons. The yagna is completed successfully
Rama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again.
Sage Vishwamitra then takes the two princes to the Swayamvara a wedding ceremony for Sita. The challenge is to string the bow of Shiva (Pinaka) and shoot an arrow from it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami.
After Rama weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He is the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu (Saranga), and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, (that is his own, an example of irony here) strings it, places an arrow and points it straight at the challenger's heart. Rama asks Parashurama what he will give as a target to the arrow. At this point, Parashurama feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Rama's superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men.Rama then shoots the arrow up into the sky with Vishnu's bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasishta associate this with his true identity. It is said that the Rama's arrow is still flying across space, across time and across all of the universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
DHARMA OF EXILE
King Dasaratha announces to Ayodhya that he plans to crown Rama, his eldest child the Yuvaraja (crown prince). While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his younger brother for the sake of power, Kaikeyi demands that Dasaratha banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Rama's place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Rama dearly, and is in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his father's command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasaratha and Kaikeyi. Dasaratha's heart is broken and he collapses and dies during the night of the sixth day, unable to bear the agony of separation from Rama. Despite the reasoning of Vashistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his father's death, Rama finds it impossible that he should break his dead father's word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire.
RAMA AND SITA
Rama and Sita are the protagonists in one of the most famous[peacock term] love stories of all time. Described as being deeply in love, Sita and Rama are theologically understood as Incarnations of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husband's side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile.
When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravana's courting, cajoling and threats. Meanwhile, Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravana's power.
The 'Wedding of Rama and Sita' concerns two entities coming together to form a whole. An Indian marriage forges an alliance not only between two people, but also two families. The marriage of Sita and Rama creates an alliance between two people, two families, and two kingdoms: Mithila, home of Sita, and Kosala, home of Rama. Furthermore, Rama's marriage to Sita on earth parallels the celestial union of Vishnu and Lakshmi; each deity took birth on earth, and so when Rama marries Sita, he is actually reuniting with his divine consort Lakshmi, Goddess of Good Fortune, who brings prosperity to Kosala. At an allegorical level, the union of Rama and Sita represents the relationship between God and the devotee, with Rama as the beloved divine king and Sita as his devotee. Finally, at a societal level, the dance drama brings together north and south Indian dance traditions.
AGNI PARIKSHA
Lord Rama sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a year's imprisonment had reduced her to, but Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness,the society starts doubting Sita's purity so Rama decided to prove that his Sita is still pure and chaste in front of the society, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.
Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshmana is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their astonishment and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. But the gods headed by Brahma and Shiva appear, reveal Rama's and Sita's true identity and requests that Rama take Sita back as she is truly pure. Rama replies that he had never doubted her purity for a second, but, the people of the world would not have accepted or honoured her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds. Agni would destroy the impure and sinful, but not touch the pure and innocent, irrespective of Parvati's/Adishakti's curse on him. There is a version of Tulsidas's Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.[50] This finds echo in the sthala purana of Tirupathi. Another version of this, used in Ramanand Sagar's Ramayan, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So he entrusted her to Agni, the god of fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a "shadow", or twin-like version of herself behind. The "shadow" Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Deva. Rama explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas.
SITAS´S EXILE
In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to the forest. He does so after receiving word that some of his subjects in Ayodhya believed that Sita was unfit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty. Sita took refuge under the noble sage Valmiki.
A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by Rishi Bhrigu, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, had deprived the Rishi of his loving wife. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita.
Many Hindus, such as the followers of Sri Vaishnavism, consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. An alternate narration of Ramayana does not state it so. It says that Sita later lived in her father's kingdom of Mithila with her sons Lava and Kusha as per the North Indian (especially in Uttar Pradesh and Bihar) custom that children be brought up in their nanihal, or maternal grandmother's place. Sita and her sons later live in Valmiki's ashram for the boys' education and military training. As per Tulsidas's Ramcharitmanas, both the princes grew extremely intelligent and strong under Rishi Valmiki's tutelage.
CHILDREN
According to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmiki's ashram, located in a forest on the banks of the River Tamsa.
As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Rama's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boy had stolen the horses. So Ramas brothers started attacking Luv and Kush. Although Rama's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. On his way there, Rama intuitively knew that Luv and Kush were his sons and purposely slept on his chariot to delay tension and confrontation with his sons as he knew it would be inappropriate for a father to fight his sons. Upon reaching the battlefield, the sage Valmiki interrupted the potential battle between father and sons by explaining to Rama that Luv and Kush were his sons. A familial reunion took place.
When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Rama desired Sita and his sons to live with him in his kingdom but as this took place, the general population of the kingdom resented Sita from returning. In response, Sita forsaked her like and sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth and ultimately returned to Rama in the form of Vishnu in Vishnu's abode - indicating that forced separation from her beloved husband is only limited in life on earth compared to her eternal union with her beloved in life after death.
LATER LIFE
Rama's reign is known as the Rama Rajya which lasted for 11,000 years. During this period, people were healthy, holy, satisfied and lived with complete peace and harmony. There was no evil, no wars, no natural calamity and no diseases. Rama ruled the whole earth without using military force as all kings submitted themselves to him. His brothers Bharata and Shatrughna settled in their later lives. Bharata, with the help of his uncle Yudhajita, conquered the eastern land of the Gandharvas and ruled it. Shatrughna slew the Asura Lavana and founded the city of Mathura. Rama acquired a rare gem from Rishi Agastya which entombed the powers of the gods Indra, Varuna, Yama and Kubera, which helped the king rule efficiently. After his reign, Rama and his brothers and his allies peacefully left the earth on the river Sarayu abandoning their mortal bodies. Valmiki Ramayana mentions an abode named Santanaka invested with all spiritual qualities and located beyond Brahmaloka, which was attained by all followers of Rama, after Rama along with his brothers, entered into Vaishnava potency. Lava and Kusha ruled Kosala and continued the solar race.
MARYADA PURUSHOTTAMA
As a person, Rama personifies the characteristics of an ideal person (purushottama) who is to be emulated. He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations (maryada). Rama's purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different backgrounds. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and his life's ambition. For such supreme sacrifices, and many other qualities, Rama is considered a maryada purushottamor the best of upholders of Dharma, a basically human but exemplary figure Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Rama gave the ideal of having a single wife. In Balakanda of Valmiki Ramayana it is written that Rama and Sita resided in each other's heart.
2. Rama always followed his promise at any cost. In fact, he went to forest to make his father's promise to Kaikeyi true. Another instance was when, he had promised the Spirit of Time that during their conversation, if anyone was to intrude, Rama would have pronounce an instant death sentence upon the individual. They were intruded upon by his beloved younger brother Lakshmana, and to keep his part of the promise, pronounced the death sentence. There are many examples of Rama's promises which he kept. Most important are the promise to sages to save their lives from Rakshasas, getting back Sugreeva's kingdom, making Vibhishana the king of Lanka.
3. Excellent friend: Rama had very touching relations with his friends irrespective of their status. Some of his friends are Nishada-raja Guha, King of Nishaadas (a caste whose profession was hunting the birds), Sugreeva (the Vanara king) and Vibhishana a Rakshasa.
4. Even towards his enemies, Rama showed great nobility and virtue. To gather information about the enemy army's strengths and weaknesses, Ravana sent two of his spies, Suka and Sarana, to the Vanara camps. Disguised as Vanaras they blended into the enemy camp, but Vibhishana saw through their deceit. The duo sought Rama's protection when the monkey warriors thrashed them. Rama gave them refuge. He then asked them what their mission was and whether they fulfilled it. After listening to them, he sent for a Vanara to give them a proper tour of all the Vanara camps and give them all the information they desired about the major soldiers and their strengths. He then told the spies to give this message to Ravana. "Tomorrow morning, I will destroy all of Lanka. Keep all sides of your palace well defended and be ready with all of your men by sunrise." The spies were greatly astonished with Rama's charisma, courage, and adherence to the codes of war. After Rama gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Rama, Rama defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Rama instead praised Ravana for a great fight that day, and asked him to retire and take rest, as he must be quite tired. Ravana was greatly embarrassed at this, but he was also gratified that Rama saved his life, and this led him to consider for a moment whether to retreat and give Sita back...
COMPANIONS
Even as Rama is the ideal conception of manhood, he is often aided and complemented in different situations by the characteristics by those who accompany him. They serve Rama devotedly, at great personal risk and sacrifice.
BHARATA AND LAKSHMANA
Absent when Rama is exiled, upon his return Bharata is appalled to learn of the events. And even though Kaikeyi had done all this for his benefit, Bharata is angered at the suggestion that he should take Ayodhya's throne. Denouncing his mother, Bharata proclaims to the city that he would go to the forest to fetch Rama back, and would serve out his term of exile himself. Although initially resentful and suspicious, the people of Ayodhya hail Bharata's selfless nature and courageous act. Despite his fervent pleas to return, Rama asserts that he must stay in the forest to keep his father's word. He orders Bharata to perform his duty as king of Ayodhya, especially important after Dasaratha's death, and orders Shatrughna to support and serve him. Returning saddened to the city, Bharata refuses to wear the crown or sit on the throne. Instead, he places the slippers of Rama that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Rama's beliefs and values in mind. When Rama finally returns, Bharata runs personally to welcome him back. Bharata is hailed for his devotion to his elder brother and dharma, distinguished from Lakshmana as he is left on his own for fourteen years. But he unfailingly denies self-interest throughout this time, ruling the kingdom only in Rama's name. Vasishtha proclaims that no one had better learnt dharma than Bharata, and for this piety he forms an essential part of the conception of perfect manhood, of the Seventh Avatara of Vishnu. Shatrughna's role to Bharata is akin to that of Lakshmana to Rama. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Rama's side. Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Rama's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Rama and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Rama blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Rama to calm himself, and despite the shock of the moment and the promise of travails to come, begin an arduous but systematic search for Sita. During times when the search is proving fruitless and Rama fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace.When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana twangs the bow inside the hall quaking the entire building and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, Sugriva's wife, that Lakshmana is pacified. Tara then scolds and galvanises Sugriva into honoring his promise to Rama. Sugriva and Rama are then reconciled with the help of Lakshmana and Tara. Sugriva sends the monkey hoards to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.Lakshmana is uniquely responsible for slaying Indrajit, the invincible son of Ravana who had humiliated Indra and the devas, and outwitted the brothers and the Vanaras on several occasions. Rishi Agastya later points out that this victory was the turning point of the conflict. Rama is often overcome with emotion and deep affection for Lakshmana, acknowledging how important and crucial Lakshmana's love and support was for him. He also trusts Lakshmana to carry out difficult orders – Lakshmana was asked to take Sita to the ashrama of Valmiki, where she was to spend her exile. Lakshmana's deep love for Rama, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Rama's superior in certain situations and perspectives. Lakshmana symbolizes a man's duty to his family, brothers and friends, and forms an essential part of the conception of ideal manhood, that Rama primarily embodies.
JATAYU, HANUMAN AND VIBHEESHNA
When Rama and Lakshmana begin the desperate search to discover where Sita had been taken, after traversing a distance in many directions, they come across the magical eagle Jatayu, who is dying. They discover from Jatayu that a rakshasa was flying away with a crying, struggling Sita towards the south. Jatayu had flown to the rescue of Sita, but owing to his age and the rakshasa's power, had been defeated. With this, Jatayu dies in Rama's arms. Rama is overcome with love and affection for the bird which sacrificed its own life for Sita, and the rage of his death returns to him in the climactic battle with Ravana.Rama's only allies in the struggle to find Sita are the Vanaras of Kishkindha. Finding a terrified Sugriva being hunted by his own brother, king Vali, Rama promises to kill Vali and free Sugriva of the terror and the unjust charge of plotting to murder Vali. The two swear everlasting friendship over sacred fire. Rama's natural piety and compassion, his sense of justice and duty, as well as his courage despite great personal suffering after Sita's kidnapping inspire devotion from the Vanaras and Sugriva, but especially Hanuman, Sugriva's minister. Devoted to Rama, Hanuman exerts himself greatly over the search for Sita. He is the first to discover that Sita was taken to Lanka, and volunteers to use his divine gifts in a dangerous reconnaissance of Lanka, where he is to verify Sita's presence. Hanuman hands Rama's ring to Sita, as a mark of Rama's love and his imminent intention of rescuing her. Though captured, he candidly delivers Rama's message to Ravana to immediately release Sita, and when his tail is burned, he flies and sets Lanka on fire. When Lakshmana is struck down and near death and Rama overcome with love and concern for his brother, Hanuman flies to the Himalayas on the urgent mission to fetch the sanjeevani medicinal herbs, bringing the entire mountain to Lanka so that no time is lost in saving Lakshmana. The Vanaras fight the rakshasas, completely devoted to Rama's cause. They angrily dismiss Ravana's efforts to create international divisions within their army when he suggested that Rama considered them, monkeys, as mere animals. At the end of the war, Indra restores life to the millions of fallen Vanaras.Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Rama. Although he loves his brother and Lanka, he fails in repeated efforts to make Ravana follow religious values and return Sita. Vibheeshana believes that Ravana's arrogance and callousness will cause the destruction of Lanka, which is a gross violation of a king's duty, and that Ravana's actions have only propagated evil. Vibheeshana refuses to defend the evil of Ravana's ways and inspired by Rama's compassion and piety, leaves Lanka to join the Vanara Army. His knowledge of rakshasa ways and Ravana's mind help Rama and the Vanaras overcome black magic and mystical weapons. At the end of the war, Rama crowns Vibheeshana as the king of Lanka. Vibheeshana, and to a greater extent Hanuman, embody the perfect devotee in the wider conception of perfect manhood.
RAMA IN WAR
When Rama is thirteen years old, he and his brother Lakshmana are taken by Vishwamitra to the forests, with the purpose of killing rakshasas who are wrecking the tapasya and sacrifices of brahmins. When asked to slay the demoness, Rama demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. Rama replies that "My father asked me to follow your orders, I will obey them even if it is a sin". Rama proceeds to slay Tadaka, a cursed yaksha demoness. The killing of Tadaka liberates the yaksha soul who was cursed for a sin, and had to adopt a rakshasi's body. It restores the purity of the sacrifices of the brahmins who live nearby, and protects the animals who live in the forest, and travelers. Rama and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu sons of Tadaka. Rama and Lakshmana guard the sacrifice, and when the two demons appear, Rama shoots an arrow named Manava Astra that carries Maricha across the lands and into the ocean, but does not kill him. Rama and his brother then proceed to kill Subahu and accompanying demons. Rama explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack. During the forest exile, sages plead for protection and help against evil rakshasas who spoil their sacrifices and religious activities and terrorize them. Many rakshasas had even killed and eaten sages and innocent people. At Janasthana, Rama uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana and Dushana . . .
WIKIPEDIA
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Bishnupur is a town and a municipality in Bankura District in the state of West Bengal, India. It is famous for its terracotta temples and the balucheri sarees.
HISTORY
Bishnupur was ruled under the Gupta period by local Hindu kings who paid tribute to Samudra Gupta[citation needed]. Following a long period of obscurity, where the land oscillated between being a minor independent principality and a vassal state . The land is also called Mallabhum after the Malla rulers of this place. It was much later in 994 AD that the place was named bishnupur.The name is derived from the name of the Hindu God 'Vishnu'. The Malla rulers were Vaishnavites and built the famous terracotta temples during the 17th and 18th century at this place. The terracotta temples here are the best specimen of the classical style of Bengal architecture. The legends of Bipodtarini Devi are associated with Malla Kings of Bishnupur.
Bishnupur (the distance from Kolkata is 132 km), now the headquarters of the subdivision of the same name in Bankura district, is a seat of crafts and culture.
For almost a thousand years it was the capital of the Malla kings of Mallabhum, of which Bankura was a part, till their power waned during the times when Mughal Empire weakened under the last monarchs of the dynasty.
The patronage of Malla king Veer Hambir and his successors Raja Raghunath Singha Dev and Veer Singha made Bishnupur one of the principal centres of culture in Bengal.Most of the exquisite terracotta temples for which town is justly famous were built during this period.
Apart from the unique architecture of the period, Bishnupur is also famous for its terracotta craft and its own Baluchari sarees made of tussar silk.
Royal patronage also gave rise to Bishnupur Gharana (school) of Hindustani classical music in late 18th-century
and the Bishnupur school of painting.
WIKIPEDIA
It was such a beautiful morning that I took my time to sit on the chair and admire the rising Sun, with a pen in my hand and camera on the other...
I shot the words and wrote a picture....
Read the Poem here :- saish746.blogspot.in/2012/09/blog-post_24.html (Hindi)
You can use Google translation for almost there meaning translate.google.com/
Shot during Onam celebrations at my apartment Shriram Samruddhi, Bangalore.
Question in the eyes becoz, I was at a distance using my 300mm lens!!!
Applied texture on the photo.
Look at the origional photo below:
Origional has charm. Still, processing can do wonders.
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
Part of Onam celebrations at my apartment Shriram Samruddhi, Bangalore.
Other Onam pictures are here:
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
Rama (/ˈrɑːmə/; Sanskrit: राम Rāma) also known as Raghava, is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his idealistic ideas and his greatness. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. For the sake of his father's honour, Rama abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice - a period known as Ram Rajya.
The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty.
ETYMOLOGY
The name Rama appears repeatedly in Hindu scriptures. Besides the name of the protagonist of the Ramayana (subject of the current article), the name is also given to other heroes including Parashu-Rama (Bhargava Rama) and Balarama (Bala-Rama).
In the Vishnu sahasranama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankara's commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One (i.e., Vishnu) who out of His own will assumed the enchanting form of Rama, the son of Dasaratha.
Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).
The greatness of chanting of Rama's name is mentioned in the Ramacharitamanasa.
In Sanskrit, the word Rama (राम) means 'charming'. The name is commonly given to male in India and Nepal.
Some of the popular names of Rama are:
Rama - charming
Ramachandra - Rama with a moon Raghava - descendent of Raghu
Siyaavar - husband of Sita
Ayodhyapati - king of Ayodhya
Dashrathaputra - son of Dasharatha
Maryada-Purushottam - best ideal man
Shriram
Dashrathi - Son of King Dashrath
SOURCES
The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabharata. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.
Composition of Ramayana in its current form is usually dated to 7th - 4th Century BCE. However, other scriptures in Sanskrit also reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhatti who lived in Gujarat, is a 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.
Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.
The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic – incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama.
The mythological sources propose that Rama was born about 1.2 million years ago, during the Treta Yuga, age that lasted 1,296,000 years and his birthday Rama Navami is celebrated in the month of April/May To the Valmiki Ramayana, Rama was born in Ayodhya, India, on 9th day (now celebrated across India as Ram Navami) of Chaitra lunar month (March–April), when Moon and Jupiter were rising in the east in Cancer sign and four other planets (Sun, Mars, Saturn, Venus) were exalted in their exaltation signs. Based on these star alignments, a few astrologers claimed to have calculated the exact date of birth of Lord Rama as 10 January 5114 BC between 12 noon and 1pm.
Childhood
BIRTH AS AN AVATAR
The Ramayana speaks of how the earth goddess Bhudevi, came to the creator-god Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The deva (gods) also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the other gods requested Vishnu, the Preserver, to intervene and free the Earth from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasharatha. According to the Ramayana, king Dasharata remained childless for a long time and finally decided to perform a putrakameshti yaga under the supervision of the royal priest. During the ritual, Prajapati arose from the sacrificial fire and gave a vessel of sacred potion to Dasharata for distribution to his three wives. The three queens drank the divine potion and conceived four sons: Rama, Bharata, Lakshmana and Shatrughna.
Goddess Lakshmi took birth as Sita in order to accompany her consort Vishnu and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Shesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Brahma, Indra and the gods, the celestial sages and Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the avatar for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.
Other scriptures provide other reasons for the avatar. The chastity of Vrinda, wife of the demon Jalandhara, that protects the life of her husband is destroyed by Vishnu by deceit so that Shiva can slay the demon. She curses Vishnu to be born on earth and that in this birth of his, his wife's (Lakshmi as Sita) purity and chastity will be a question in his mind throughout his life and he will be separated from her and live with sadness and grief.
Another legend narrates that Jaya and Vijaya, the gatekeepers of Vishnu, were cursed by the Four Kumaras to be born on earth three lives; Vishnu took avatars each time to free them of their earthy existence. They as born as Ravana and his brother Kumbhakarna, who are both killed by Rama. Also, due to a boon, Kashyapa and Aditi are born as the parents of Rama, Dasharatha and Kausalya. In another version, Svayambhuva Manu and his wife Satarupa are blessed to be born as Rama's parents.
Another tale says that the sage Narada cursed Vishnu to be born on earth as a king, to be helped by monkeys and suffer separation from his wife. Narada also curses Jaya and Vijaya to be born as the demon brothers.
INITIATION OF THE AVATAR
Sage Vishwamitra takes the two princes, Rama and Lakshmana, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with an arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshmana that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taadaka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore keep a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Rama deals with the rest of the demons. The yagna is completed successfully
Rama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again.
Sage Vishwamitra then takes the two princes to the Swayamvara a wedding ceremony for Sita. The challenge is to string the bow of Shiva (Pinaka) and shoot an arrow from it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami.
After Rama weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He is the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu (Saranga), and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, (that is his own, an example of irony here) strings it, places an arrow and points it straight at the challenger's heart. Rama asks Parashurama what he will give as a target to the arrow. At this point, Parashurama feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Rama's superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men.Rama then shoots the arrow up into the sky with Vishnu's bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasishta associate this with his true identity. It is said that the Rama's arrow is still flying across space, across time and across all of the universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
DHARMA OF EXILE
King Dasaratha announces to Ayodhya that he plans to crown Rama, his eldest child the Yuvaraja (crown prince). While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his younger brother for the sake of power, Kaikeyi demands that Dasaratha banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Rama's place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Rama dearly, and is in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his father's command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasaratha and Kaikeyi. Dasaratha's heart is broken and he collapses and dies during the night of the sixth day, unable to bear the agony of separation from Rama. Despite the reasoning of Vashistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his father's death, Rama finds it impossible that he should break his dead father's word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire.
RAMA AND SITA
Rama and Sita are the protagonists in one of the most famous[peacock term] love stories of all time. Described as being deeply in love, Sita and Rama are theologically understood as Incarnations of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husband's side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile.
When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravana's courting, cajoling and threats. Meanwhile, Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravana's power.
The 'Wedding of Rama and Sita' concerns two entities coming together to form a whole. An Indian marriage forges an alliance not only between two people, but also two families. The marriage of Sita and Rama creates an alliance between two people, two families, and two kingdoms: Mithila, home of Sita, and Kosala, home of Rama. Furthermore, Rama's marriage to Sita on earth parallels the celestial union of Vishnu and Lakshmi; each deity took birth on earth, and so when Rama marries Sita, he is actually reuniting with his divine consort Lakshmi, Goddess of Good Fortune, who brings prosperity to Kosala. At an allegorical level, the union of Rama and Sita represents the relationship between God and the devotee, with Rama as the beloved divine king and Sita as his devotee. Finally, at a societal level, the dance drama brings together north and south Indian dance traditions.
AGNI PARIKSHA
Lord Rama sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a year's imprisonment had reduced her to, but Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness,the society starts doubting Sita's purity so Rama decided to prove that his Sita is still pure and chaste in front of the society, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.
Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshmana is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their astonishment and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. But the gods headed by Brahma and Shiva appear, reveal Rama's and Sita's true identity and requests that Rama take Sita back as she is truly pure. Rama replies that he had never doubted her purity for a second, but, the people of the world would not have accepted or honoured her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds. Agni would destroy the impure and sinful, but not touch the pure and innocent, irrespective of Parvati's/Adishakti's curse on him. There is a version of Tulsidas's Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.[50] This finds echo in the sthala purana of Tirupathi. Another version of this, used in Ramanand Sagar's Ramayan, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So he entrusted her to Agni, the god of fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a "shadow", or twin-like version of herself behind. The "shadow" Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Deva. Rama explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas.
SITAS´S EXILE
In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to the forest. He does so after receiving word that some of his subjects in Ayodhya believed that Sita was unfit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty. Sita took refuge under the noble sage Valmiki.
A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by Rishi Bhrigu, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, had deprived the Rishi of his loving wife. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita.
Many Hindus, such as the followers of Sri Vaishnavism, consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. An alternate narration of Ramayana does not state it so. It says that Sita later lived in her father's kingdom of Mithila with her sons Lava and Kusha as per the North Indian (especially in Uttar Pradesh and Bihar) custom that children be brought up in their nanihal, or maternal grandmother's place. Sita and her sons later live in Valmiki's ashram for the boys' education and military training. As per Tulsidas's Ramcharitmanas, both the princes grew extremely intelligent and strong under Rishi Valmiki's tutelage.
CHILDREN
According to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmiki's ashram, located in a forest on the banks of the River Tamsa.
As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Rama's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boy had stolen the horses. So Ramas brothers started attacking Luv and Kush. Although Rama's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. On his way there, Rama intuitively knew that Luv and Kush were his sons and purposely slept on his chariot to delay tension and confrontation with his sons as he knew it would be inappropriate for a father to fight his sons. Upon reaching the battlefield, the sage Valmiki interrupted the potential battle between father and sons by explaining to Rama that Luv and Kush were his sons. A familial reunion took place.
When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Rama desired Sita and his sons to live with him in his kingdom but as this took place, the general population of the kingdom resented Sita from returning. In response, Sita forsaked her like and sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth and ultimately returned to Rama in the form of Vishnu in Vishnu's abode - indicating that forced separation from her beloved husband is only limited in life on earth compared to her eternal union with her beloved in life after death.
LATER LIFE
Rama's reign is known as the Rama Rajya which lasted for 11,000 years. During this period, people were healthy, holy, satisfied and lived with complete peace and harmony. There was no evil, no wars, no natural calamity and no diseases. Rama ruled the whole earth without using military force as all kings submitted themselves to him. His brothers Bharata and Shatrughna settled in their later lives. Bharata, with the help of his uncle Yudhajita, conquered the eastern land of the Gandharvas and ruled it. Shatrughna slew the Asura Lavana and founded the city of Mathura. Rama acquired a rare gem from Rishi Agastya which entombed the powers of the gods Indra, Varuna, Yama and Kubera, which helped the king rule efficiently. After his reign, Rama and his brothers and his allies peacefully left the earth on the river Sarayu abandoning their mortal bodies. Valmiki Ramayana mentions an abode named Santanaka invested with all spiritual qualities and located beyond Brahmaloka, which was attained by all followers of Rama, after Rama along with his brothers, entered into Vaishnava potency. Lava and Kusha ruled Kosala and continued the solar race.
MARYADA PURUSHOTTAMA
As a person, Rama personifies the characteristics of an ideal person (purushottama) who is to be emulated. He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations (maryada). Rama's purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different backgrounds. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and his life's ambition. For such supreme sacrifices, and many other qualities, Rama is considered a maryada purushottamor the best of upholders of Dharma, a basically human but exemplary figure Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Rama gave the ideal of having a single wife. In Balakanda of Valmiki Ramayana it is written that Rama and Sita resided in each other's heart.
2. Rama always followed his promise at any cost. In fact, he went to forest to make his father's promise to Kaikeyi true. Another instance was when, he had promised the Spirit of Time that during their conversation, if anyone was to intrude, Rama would have pronounce an instant death sentence upon the individual. They were intruded upon by his beloved younger brother Lakshmana, and to keep his part of the promise, pronounced the death sentence. There are many examples of Rama's promises which he kept. Most important are the promise to sages to save their lives from Rakshasas, getting back Sugreeva's kingdom, making Vibhishana the king of Lanka.
3. Excellent friend: Rama had very touching relations with his friends irrespective of their status. Some of his friends are Nishada-raja Guha, King of Nishaadas (a caste whose profession was hunting the birds), Sugreeva (the Vanara king) and Vibhishana a Rakshasa.
4. Even towards his enemies, Rama showed great nobility and virtue. To gather information about the enemy army's strengths and weaknesses, Ravana sent two of his spies, Suka and Sarana, to the Vanara camps. Disguised as Vanaras they blended into the enemy camp, but Vibhishana saw through their deceit. The duo sought Rama's protection when the monkey warriors thrashed them. Rama gave them refuge. He then asked them what their mission was and whether they fulfilled it. After listening to them, he sent for a Vanara to give them a proper tour of all the Vanara camps and give them all the information they desired about the major soldiers and their strengths. He then told the spies to give this message to Ravana. "Tomorrow morning, I will destroy all of Lanka. Keep all sides of your palace well defended and be ready with all of your men by sunrise." The spies were greatly astonished with Rama's charisma, courage, and adherence to the codes of war. After Rama gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Rama, Rama defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Rama instead praised Ravana for a great fight that day, and asked him to retire and take rest, as he must be quite tired. Ravana was greatly embarrassed at this, but he was also gratified that Rama saved his life, and this led him to consider for a moment whether to retreat and give Sita back...
COMPANIONS
Even as Rama is the ideal conception of manhood, he is often aided and complemented in different situations by the characteristics by those who accompany him. They serve Rama devotedly, at great personal risk and sacrifice.
BHARATA AND LAKSHMANA
Absent when Rama is exiled, upon his return Bharata is appalled to learn of the events. And even though Kaikeyi had done all this for his benefit, Bharata is angered at the suggestion that he should take Ayodhya's throne. Denouncing his mother, Bharata proclaims to the city that he would go to the forest to fetch Rama back, and would serve out his term of exile himself. Although initially resentful and suspicious, the people of Ayodhya hail Bharata's selfless nature and courageous act. Despite his fervent pleas to return, Rama asserts that he must stay in the forest to keep his father's word. He orders Bharata to perform his duty as king of Ayodhya, especially important after Dasaratha's death, and orders Shatrughna to support and serve him. Returning saddened to the city, Bharata refuses to wear the crown or sit on the throne. Instead, he places the slippers of Rama that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Rama's beliefs and values in mind. When Rama finally returns, Bharata runs personally to welcome him back. Bharata is hailed for his devotion to his elder brother and dharma, distinguished from Lakshmana as he is left on his own for fourteen years. But he unfailingly denies self-interest throughout this time, ruling the kingdom only in Rama's name. Vasishtha proclaims that no one had better learnt dharma than Bharata, and for this piety he forms an essential part of the conception of perfect manhood, of the Seventh Avatara of Vishnu. Shatrughna's role to Bharata is akin to that of Lakshmana to Rama. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Rama's side. Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Rama's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Rama and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Rama blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Rama to calm himself, and despite the shock of the moment and the promise of travails to come, begin an arduous but systematic search for Sita. During times when the search is proving fruitless and Rama fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace.When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana twangs the bow inside the hall quaking the entire building and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, Sugriva's wife, that Lakshmana is pacified. Tara then scolds and galvanises Sugriva into honoring his promise to Rama. Sugriva and Rama are then reconciled with the help of Lakshmana and Tara. Sugriva sends the monkey hoards to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.Lakshmana is uniquely responsible for slaying Indrajit, the invincible son of Ravana who had humiliated Indra and the devas, and outwitted the brothers and the Vanaras on several occasions. Rishi Agastya later points out that this victory was the turning point of the conflict. Rama is often overcome with emotion and deep affection for Lakshmana, acknowledging how important and crucial Lakshmana's love and support was for him. He also trusts Lakshmana to carry out difficult orders – Lakshmana was asked to take Sita to the ashrama of Valmiki, where she was to spend her exile. Lakshmana's deep love for Rama, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Rama's superior in certain situations and perspectives. Lakshmana symbolizes a man's duty to his family, brothers and friends, and forms an essential part of the conception of ideal manhood, that Rama primarily embodies.
JATAYU, HANUMAN AND VIBHEESHNA
When Rama and Lakshmana begin the desperate search to discover where Sita had been taken, after traversing a distance in many directions, they come across the magical eagle Jatayu, who is dying. They discover from Jatayu that a rakshasa was flying away with a crying, struggling Sita towards the south. Jatayu had flown to the rescue of Sita, but owing to his age and the rakshasa's power, had been defeated. With this, Jatayu dies in Rama's arms. Rama is overcome with love and affection for the bird which sacrificed its own life for Sita, and the rage of his death returns to him in the climactic battle with Ravana.Rama's only allies in the struggle to find Sita are the Vanaras of Kishkindha. Finding a terrified Sugriva being hunted by his own brother, king Vali, Rama promises to kill Vali and free Sugriva of the terror and the unjust charge of plotting to murder Vali. The two swear everlasting friendship over sacred fire. Rama's natural piety and compassion, his sense of justice and duty, as well as his courage despite great personal suffering after Sita's kidnapping inspire devotion from the Vanaras and Sugriva, but especially Hanuman, Sugriva's minister. Devoted to Rama, Hanuman exerts himself greatly over the search for Sita. He is the first to discover that Sita was taken to Lanka, and volunteers to use his divine gifts in a dangerous reconnaissance of Lanka, where he is to verify Sita's presence. Hanuman hands Rama's ring to Sita, as a mark of Rama's love and his imminent intention of rescuing her. Though captured, he candidly delivers Rama's message to Ravana to immediately release Sita, and when his tail is burned, he flies and sets Lanka on fire. When Lakshmana is struck down and near death and Rama overcome with love and concern for his brother, Hanuman flies to the Himalayas on the urgent mission to fetch the sanjeevani medicinal herbs, bringing the entire mountain to Lanka so that no time is lost in saving Lakshmana. The Vanaras fight the rakshasas, completely devoted to Rama's cause. They angrily dismiss Ravana's efforts to create international divisions within their army when he suggested that Rama considered them, monkeys, as mere animals. At the end of the war, Indra restores life to the millions of fallen Vanaras.Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Rama. Although he loves his brother and Lanka, he fails in repeated efforts to make Ravana follow religious values and return Sita. Vibheeshana believes that Ravana's arrogance and callousness will cause the destruction of Lanka, which is a gross violation of a king's duty, and that Ravana's actions have only propagated evil. Vibheeshana refuses to defend the evil of Ravana's ways and inspired by Rama's compassion and piety, leaves Lanka to join the Vanara Army. His knowledge of rakshasa ways and Ravana's mind help Rama and the Vanaras overcome black magic and mystical weapons. At the end of the war, Rama crowns Vibheeshana as the king of Lanka. Vibheeshana, and to a greater extent Hanuman, embody the perfect devotee in the wider conception of perfect manhood.
RAMA IN WAR
When Rama is thirteen years old, he and his brother Lakshmana are taken by Vishwamitra to the forests, with the purpose of killing rakshasas who are wrecking the tapasya and sacrifices of brahmins. When asked to slay the demoness, Rama demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. Rama replies that "My father asked me to follow your orders, I will obey them even if it is a sin". Rama proceeds to slay Tadaka, a cursed yaksha demoness. The killing of Tadaka liberates the yaksha soul who was cursed for a sin, and had to adopt a rakshasi's body. It restores the purity of the sacrifices of the brahmins who live nearby, and protects the animals who live in the forest, and travelers. Rama and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu sons of Tadaka. Rama and Lakshmana guard the sacrifice, and when the two demons appear, Rama shoots an arrow named Manava Astra that carries Maricha across the lands and into the ocean, but does not kill him. Rama and his brother then proceed to kill Subahu and accompanying demons. Rama explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack. During the forest exile, sages plead for protection and help against evil rakshasas who spoil their sacrifices and religious activities and terrorize them. Many rakshasas had even killed and eaten sages and innocent people. At Janasthana, Rama uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana and Dushana . . .
WIKIPEDIA
Acharya Vijay Ji Guruji is the founder of the "SHRI HANUMAN SEWA TRUST".
He is a famous Spiritual Guru and has served humanity and society by organizing Yoga Camps and health awareness programs. He is highly involved in social service and participates till his best in any noble work.
Life amid nature is blissfully peaceful and tranquil providing the perfect atmosphere to meditate, explore and introspect. Hanuman Dham, located amidst the serene surrounding of majestic Himalayan valley, is one such destination. The easily accessible location and breathtaking scenic beauty of the place is equally matched by the magnificent architecture of the Dham. The arched gateway to the temple has been aesthetically designed and the depiction of two fishes on the gateway symbolizes fortune and prosperity. Shikhars have been constructed in a hierarchical manner on ornate columns so as to give it a majestic chhatri type appearance. The sprawling Dham is surrounded by lush green lawns, water bodies and fountains. It houses meditation halls, sitting areas, centre for disabled, and a majestic temple of Shri Hanuman.
Shri Hanuman has been a metaphor for veneration and unconditional devotion. Keeping this in mind, the ashram has been named after Shri Hanuman ji. Sewa and samarpan are the two pillars on which Shri Hanuman Dham will be based. The philosophy behind the whole concept of the Dham will be to help others and build a commune of people who believe in unconditional devotion towards others.
The Dham will be a metaphor for Sewa. Where senior citizens will guide the youngsters, the disabled will carve their own niche path and where holistic living will be propagated at each stage of life. A centre for Sewa, Bhakti and peaceful living with complete wellness, the Dham will also be a cultural centre to promote Indian culture specifically the culture of love and care that is ingrained in dev bhoomi Uttarakhand.
shot during Onam celebrations at my apartment, Shriram Samruddhi, bangalore.
Lot of fun indeed.
Other Onam pictures are here:
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
Acharya Vijay Ji Guruji is the founder of the "SHRI HANUMAN SEWA TRUST".
He is a famous Spiritual Guru and has served humanity and society by organizing Yoga Camps and health awareness programs. He is highly involved in social service and participates till his best in any noble work.
Life amid nature is blissfully peaceful and tranquil providing the perfect atmosphere to meditate, explore and introspect. Hanuman Dham, located amidst the serene surrounding of majestic Himalayan valley, is one such destination. The easily accessible location and breathtaking scenic beauty of the place is equally matched by the magnificent architecture of the Dham. The arched gateway to the temple has been aesthetically designed and the depiction of two fishes on the gateway symbolizes fortune and prosperity. Shikhars have been constructed in a hierarchical manner on ornate columns so as to give it a majestic chhatri type appearance. The sprawling Dham is surrounded by lush green lawns, water bodies and fountains. It houses meditation halls, sitting areas, centre for disabled, and a majestic temple of Shri Hanuman.
Shri Hanuman has been a metaphor for veneration and unconditional devotion. Keeping this in mind, the ashram has been named after Shri Hanuman ji. Sewa and samarpan are the two pillars on which Shri Hanuman Dham will be based. The philosophy behind the whole concept of the Dham will be to help others and build a commune of people who believe in unconditional devotion towards others.
The Dham will be a metaphor for Sewa. Where senior citizens will guide the youngsters, the disabled will carve their own niche path and where holistic living will be propagated at each stage of life. A centre for Sewa, Bhakti and peaceful living with complete wellness, the Dham will also be a cultural centre to promote Indian culture specifically the culture of love and care that is ingrained in dev bhoomi Uttarakhand.
Tony Perkins whooping it up last night…. (CNET recap, paddle vote summary, and video segment)
Here are the tends we debated, with one trend from each speaker, interspersed with five crowdsourced trends (as measured by funding, IP, and press mentions) – that the “wisdom of the crowds” suggests as the most important. At the end, Tony Perkins and Jason Pontin contribute their own bonus trends that they actually believe in.
1) Joe Schoendorf: The Millennials Are Here. Everything is changing. Rapidly!
This month will be the first college graduating class whose members do not recall life off line. For openers, they do not read newspapers. This group will drive the greatest wave of disruption ever witnessed
2) Crowd: Advanced batteries will be the most popular alternative energy investment in ‘09 and ’10 – and in the medium term will provide the best returns.
3) Ann Winblad: The unstructured data deluge creates the next great information leaders. Every click, message, tweet is rich data amassed at exponential rates. Gartner predicts enterprise data growth of 650 percent in five years; 80 percent of that data will be unstructured.
4) Crowd: Wireless broadband will be one of the only IT sectors to see increased funding this year and in the near future – fueled by demand for faster, better networking, but also by government subsidies.
5) Vinod Khosla: "Maintech" not "Cleantech": Capitalism based increasing carbon efficiency of global GDP. Carbon emissions per $/GDP are driven down by technology, creating massive new opportunities and disrupting traditional energy/infrastructure; innovations in lighting, engines, appliances, water, plastics, cement, glass and steel help fossilize our fossil fuel reliance.
6) Crowd: Power and efficiency management services will see a flowering of investment and innovation, as we realize we cannot have an alternative energy future without a smarter infrastructure. Again, government handouts don’t hurt either
7) Steve Jurvetson: The triumph of the distributed web. Innovation advances at the edge, not in the warm data center. The aggregate power of widely distributed human activity will trump the centralized content, telecom and search businesses of the past.
8) Crowd: Healthcare administration software will the fastest growing sector of B2B software in ‘09 and ‘10, driven by our national imperative to reign in escalating healthcare costs
9) Ram Shriram: Consumption of digital goods on mobile devices is THE growth story of the coming decade. There are presently four times as many mobile subscribers as there are PCs in use worldwide. Emerging markets comprise the majority of the world’s mobile users, and are not only the fastest-growing, but also show the largest interest in data services over mobile devices. Greater availability of broadband wireless will spur the adoption of many new and existing applications: email, voice, personal productivity, micro-blogging, games, entertainment/video, transactions, micro-payments, camera/image apps, location-based apps and many more.
10) Crowd: Electronic displays will prove the hottest investment in hardware this year and the next, as startups compete to create the thin, flexible, colorful screens of the future.
Tony Perkins and Jason Pontin BONUS TRENDS
11) DC will prove to be a poor VC. Venture-backed companies/industries will continue to be the largest contributors to job and wealth creation in the US -- the Federal government’s attempts to fund new technologies will pale in comparison in terms of long-term ROI, and in many instances will have negative impact.
12) The rumors of the demise of the reporter have been exaggerated
Print newspapers and magazines will continue to shutter or be radically downsized -- but the work by a new class of well trained and talented reporters will emerge online, and the reading public will embrace their work after becoming weary of editorialists and bloggers who spew their opinion with little regard to quality research and fact checking.
7 star strategies for your child's future
How can you put a price on the expression of pure bliss on your four-year-old's face
as she enjoys an ice-cream? When your 17-year-old whoops on hearing the news that
he has secured admission to his dream college, would your brain tick away at the
amount of money this is going to cost you?
These are non-questions to any parent. Parental love is unconditional and largely
unaccountable. It's heartless and clinical to count your child as a cost centre, and we
are not suggesting you do that.
Understanding expenses does not imply condemning them. On the contrary, it is only a
first step towards gaining an advantage over them. In fact, if you do manage to chip
away at the warm, fuzzy feeling of pride and accomplishment and examine the costs
of raising a child, you would be able to do a far better job of being the provider.
The dichotomy of spending on your children is a conflict between the present and the
future. Should you cave in and buy the Rs 25,000 Playstation 3 that your son has
been nagging you for? Will it come from the money you have been saving for his
graduation? Will that Barbie-themed Rs 50,000 party you threw on your daughter's
birthday be the reason she will have to do her hotel management in Goa instead of
Geneva? The only way to solve these dilemmas is to plan ahead and start investing.
Now.
Two big-ticket costs that all parents have to provide for fall under the heads
education and marriage. Post-graduate education is expensive, and in this globalised
world, if you want to give your child the advantage of an international education,
multiply the cost by 10 times, often even more. A grand celebration to mark your
child's wedding is a great Indian dream and something that all parents would like to
put some money away for.
1. Second baby
Most couples can afford one child and want to do the best for him or her. As financial
decisions go, the second child is usually one that swings the balances. The thought of
having to keep away double the amount of what you need for a child can be daunting.
Often, when the kids are young, one plus one does not add up to two - you could
re-use and recycle and keep your expenses slightly lower. But, as they grow older,
two children can be a real strain on finances. Guitar lessons for one, football coaching
for the other, science tuitions for one and mathematics for the other can add up to a
tidy sum every month.
A second child had always featured in Jayant Bhadauria and Kamalika Nandi's life
plans. It's just that they did not really have the time to have one. Jayant works in a
multinational software company in Mumbai and Kamalika looks after marketing for an
outsourcing company.
Between work, their travelling schedules and looking after Kamini, their four-year-old
daughter, the second child remained something to be done sometime in the future.
Which was why, in September, when Kamalika discovered she was pregnant, for a
minute she didn't know whether to be happy or sad.
"Of course, money was not the first thing I thought about," says Kamalika. "Once the
news sank in, I did realise that we would have to start looking at our expenses. So
far, if I have seen something and liked it, I have ended up buying it if I felt the price
was fair. Now, I feel, there would be a little bit of a compromise there. I do want the
best for my kids, but that does not necessarily mean the most expensive."
7 star strategies for your child's future
The baby is due in May and, for now, they are figuring out the expenses related to
having him - delivery and hospitalisation are just two of the heads. A normal delivery
in a reasonably good hospital costs about Rs 35,000. If there are complications, the
fee could be substantially higher. Kamalika reckons their monthly expenditure would
increase by at least Rs 7,000 for the first year of the new baby.
A substantial portion of the large expenses they incurred for Kamini would not have to
be repeated. Expensive baby paraphernalia like the cot, stroller, rocker and high chair
can be reused for the second baby.
Jayant has a couple of insurance policies. The rest of his investments are all in equity.
He has an employee stock option in his company. Besides this, he has also opted to
buy the equity of his employer, listed in the US, with a certain percentage of his
salary every month.
The rest of his portfolio is in various Indian companies. While equity investment is the
ideal route to create wealth for his young family, Jayant should also look at
diversifying his portfolio. A major chunk of his money is invested in one stock - that of
his employer.
Jayant is also evaluating a couple of child policies from insurance companies. He
wants to use these as vehicles to save for his kids' higher education and marriages.
He is confident that as the expenses of the kids increase, so will his wife's and his
own salaries and that there will not be a situation of having to face a financial crunch.
Kamalika plans to return to work once her maternity benefits expire. When she was
expecting Kamini, she had given up her job and stayed home till her daughter turned
two. "I will try and enjoy the baby more since this is the last one I will have, but it
might be difficult because I plan to go back to work," she says.
"My career has suffered because of the break I took the last time and I don't want to
do it again. But, my company is employee-friendly and I feel that I would be able to
get leave in case I need to spend more time at home."
For now, they are not thinking about late night feeds and diaper changes. They have
chosen to focus instead on Tahitian weddings and exotic holidays for their kids.
2. Nascent dreams
When Simran Kumar thinks about her kids' future, she is not worried about which
school they will secure admission in or how big a wedding they will have. But, as a
modern, aware mother, she does get anxious about the world they will occupy, what
with environmental pollution, global warming and the rest. "I am concerned about
security issues, about violence against women, childhood respiratory diseases from
living in a polluted and crowded city," she says.
Simran and her husband, Zafar Baig, have two children under the age of two -
daughter Ananya is 22 months, and son Vivan is four months old.
Simran is an anchor for a television channel and Zafar works for an export house. With
two well paying jobs, they have not been worried about spending on the luxuries, so
far. But as their young family grows, they want to make sure they get started on
laying the foundation for a sound financial future.
"Now, we do not spend carelessly and have cut out a little bit of our frivolous
expenses. I want the best for my kids," she says.
One of the dreams Simran and Zafar have for their children is to offer them an
opportunity to follow in their footsteps and study abroad. "We are not very
money-savvy, but now want to invest in our kids' future. We do not really know
where to start," says Simran.
7 star strategies for your child's future
They have, however, opened bank accounts in both kids' names and all the money
they have received as gifts has gone into them. Zafar has bought a couple of
insurance policies and invested a bit directly in equity, as well as in some mutual
funds.
He recently invested Rs 50,000 in HDFC Standard Life's Young Star Plan. Even as they
try and cope with the 'now and here' expenses of a family of four, as well as investing
in their dreams for their kids, Simran and Zafar would also like to buy a house.
They are not alone in wanting to do several things at once. Most couples are in the
early stages of their careers when they start their families. Often, the need to put
away for a rainy day is lost in the euphoria of youth and its maxim of living for the
day.
When the kids come, several priorities tumble out of the financial closet -- a house,
some means of protecting income and insurance against unforeseeable events, buying
things for the baby, hiring someone to help look after them. Often, with this, also
comes a drastic drop in income levels if the mother chooses to stay back home and
look after the kids for a few years.
The key here is in being able to prioritise and not trying to do everything at once. The
important goals of higher education and marriage of children are quite far away and
even putting away a little sum of money starting right away would be enough.
What is key is getting into the discipline of saving, the amounts can be large or small.
As the goals are far away, most investments can be directed into equities. Systematic
investment plans (SIPs) of good funds, with a long-term view, are ideal here.
Short-term expenditure can be rationalised and reduced if there are opportunities.
Simran reckons she spends about Rs 10,000-15,000 a month now on the kids. This
includes diapers (about Rs 500 for a pack of 50), food and household help.
Simran works three days a week, and that leaves her with enough time to spend with
her children. Once they start school, she can go back to working full time. Simran is
optimistic about her future. "It's all there somewhere, I am a positive person in that
sense," she says. "For now, I want to focus on enjoying my babies," she adds.
3. Wonder years
The five years when the child has started school but is not yet in a higher class that
warrants private tuitions is the ramp up stage for the finances of parents. The goals
of higher education and marriage are some distance away, yet well within view.
Even though the primary schooler's ambitions vary widely from day to day, you could
still get a sense of the direction in which he is likely to head. This is the stage where
you could build your savings. If you have SIPs, you could increase the amount you
invest every month.
On the expense side, this is perhaps the easiest stage. You do not have the
heavy-duty everyday requirements of diapers and baby food, nor have you reached
the stage where you have to spend Rs 300 for one hour of mathematics tuition.
School fees, books, birthday parties and expenses on outings and excursions would be
areas of high spends. A birthday party can cost anywhere between Rs 3,000 and Rs
20,000.
In Kolkata, nine-year-old Arkatapa wants to be an archaeologist one day and a
teacher the next. She attends classes on ancient mathematics, Bharatnatyam, singing
and drawing. But her mother, Arpita Roy, feels when it comes to choosing a career,
Arkatapa will pick an academically-oriented one.
7 star strategies for your child's future
Arkatapa's father, Barun Kumar Roy, is an officer in the West Bengal government. His
money mantra is that investments should be made for the short term and loans should
be taken for the long term. He spends 60 per cent of his salary and saves the
remaining 40 per cent.
Barun invests with a three-to-four-year view. His first priority is insurance policies, so
that in case anything happens to him, his family does not suffer financially. He has life
insurance policies and Ulips with accident covers. He also has some investments in
Prudential ICICI Mutual Fund. These are in both equity and debt funds. Child plans do
not attract him, he has not taken any for Arkatapa.
An ideal asset allocation at this stage of your child's life is to have 75 per cent of your
investments in equity. This implies that in the intervening years between 0-4 and
5-10, you move some part of your money from pure equity to balanced or debt funds.
Arpita never wanted a career, she was always keen on staying home and looking after
her family. But her advice to her daughter would be to be self-reliant and have the
financial ability to look after herself.
Arpita finds her joy in her daughter's accomplishments. "When she scores 15 out of 15
in a test, I feel very happy. Even though it is a little silly, I do feel happy," she says.
"My daughter is not a very brilliant student, but she is still young. I am not worried
about her career now, water will flow where it will."
Her husband agrees that it is too early to predict what their daughter will grow up to
be, but he is certain that he must invest in her future. "Whenever she makes her
choice of education or career, it should not get stuck because there is no money for
it," he says emphatically.
"Every moment as a father has been a proud one." His dream for his daughter is that
she grows up to be honest, respectful and a good human being. "Everything else is
extra," he says.
4. Early teenage mayhem
As Rishab Nanda grows tall and lanky, his parents, Manisha and Manish, are beginning
to anticipate the mood swings and door slamming that will start as their
soon-to-be-12-year-old grapples with adolescence. Already, there are arguments and
high drama about pretty much everything -- from walking the dog to going on trips
with friends.
Although Rishab is yet unsure of exactly what he wants to grow up to be, the options
are getting clearer by the day. His parents do not want to get caught on the wrong
foot at the last moment and are now quickly squirrelling away as much money as
possible to fund his dreams.
Rishab's school offers the International Baccalaureate (IB) programme and his parents
expect that once he finishes his class 10, he would opt for this. Not only is the IB
course more expensive than a regular school, the chance that a child going for it
would ultimately pursue his graduate programmes abroad is also high. A two-year IB
course costs about Rs 4 lakh, compared to Rs 1 lakh that you would pay for a regular
CBSE or ISC school.
Manisha and Manish know that this would be an expensive proposition. They would like
to save enough to fund the full cost of his foreign degree, but are not entirely sure
they would be able to. The actual amounts they would need would depend on the
course, college and country.
When the child is between the ages of 10 and 14, regular day-to-day expenses are
also high. School fees in secondary classes are higher than those in primary, and
children also need a lot of academic and non-academic stimulation outside school.
This would mean a mixture of tuitions and lessons. Rishab takes lessons in playing the
drums, speech and drama. These add up to Rs 18,000 a year.
7 star strategies for your child's future
February 26, 2008
This is also the age of having to make large-ticket purchases. Gameboys,
Playstations, the latest skating boards and other 'toys' cost quite a packet, some
starting upwards of Rs 25,000. You can manage to spin some yarn and convince your
eight-year-old that the Barbie she has is better than the Barbie she wants, but there
is no talking reason, logic or threat to a 13-year-old.
The Nandas have made several investments in equity mutual funds. They also have
two child-specific plans -- one from LIC and the other from UTI. Ideally, the Nandas
should move their portfolio more towards debt and balanced funds. One, they would
need a large sum of money to pay the IB fees after Rishab completes his 10th
standard.
Also, since he is likely to go abroad for his undergraduate studies, their requirements
of funds would be sooner than usual. In case the stockmarket enters a lull phase after
four years, the largely equity portfolio of the couple could prove a problem.
Right now, Rishab is keen on pursuing his athletics and art. The Nandas know that
these are unconventional choices, but if Rishab does stick to either of these and
decides to pursue a career in it, they would encourage his choice.
Manisha was an advertising executive who switched careers to become a teacher.
She wants Rishab to have the guidance that enables him to discover his aptitudes so
that he doesn't waste years working in a profession he does not really want to be in.
"But," she says proudly, "at the end of the day, I think he is a survivor. Like me."
5. Terrible teens
In Delhi, Priyanka Verma is one busy 16-year-old. She is in her 12th standard and
preparing for her board exams pretty much takes up all her time now. She has opted
for the science stream and is studying physics, chemistry, mathematics and computer
science at Shriram School in Gurgaon.
Her mother, Sarika Verma, is an arts teacher and had noticed, very early, Priyanka's
creative bent of mind. "But," she says, "my husband had the foresight to advise her
that even if she wanted to subsequently pursue a career in arts, it would benefit her
to opt for the science stream at this level." Priyanka's father, Ashutosh Verma, works
in the Indian Trade Promotion Organisation.
Priyanka has now found a career that will allow an artistic expression of her science
education - she wants to be an architect. Not only that, Priyanka also decided on a
foreign language early on, and now she is learning French at an advanced level. This
means that she could opt to study architecture at a good college in France, where
the cost of education would be lower than in the US or the UK.
The Vermas are self-confessedly not very money-savvy. They decided early on that
Priyanka's education would have the first claim on their finances; everything else
would be secondary. Right now, these education expenses are high. Priyanka takes
tuitions in a couple of subjects and these cost Rs 300-400 an hour. This, added to
school fees, the bus charges of going to school and coming back home and other
expenses aggregate to a neat Rs 20,000 a month.
"There was no room to splurge or go on binges. We knew we had limited resources
and, for us, spending was not a way of living. We set our priorities and refused to
worry about anything else," Sarika says.
The Vermas have left what they managed to save in their saving bank account. They
will have to drum up the funds once Priyanka secures admission in a college of her
choice. They are looking at the option of taking an educational loan to augment their
reserves.
7 star strategies for your child's future
When the child is between 14 and 18, the first big goal draws close. The money
needed for higher education should be ready and ideally, a large chunk of it should be
moved into debt and balanced funds. A 50 per cent exposure to equity is sufficient at
this stage.
Those sending their children abroad - for undergraduate or post-graduate studies -
should be in a position to provide for at least the first couple of years. If you do not
have enough saved up, you can seek an educational loan from a bank. Usually, kids
find part-time work that helps fund a part of their education or, in the least, provides
for their living expenses once they settle down in their new country and campus.
Ideally, earmark your investments for your needs. If the monthly SIP of Rs 7,000 is
going into junior's college fund, the Rs 4,000 one could be the marriage resource. As
the event draws close, you could switch the investment from an equity to a debt
fund. This would allow it to continue earning higher returns than a bank account while
being absolutely liquid.
Sarika is certain that her daughter is a bright spark. "My only dream is that in her life
she should be able to get opportunities to use her many talents," she says.
As for her marriage, it is still far away. "Even if I am rich, I wouldn't splurge on her
wedding; I am totally against that kind of fanfare," she says.
6. Action!
It all comes to pass now, the years of swinging between anticipation and hope. Now
is when your constant refrain of "go to your room and study" goes through its test.
And the money you have put away finally finds its purpose.
Bina Sharma's older son Prabhat is doing his electronics and communications
engineering in Bangalore. As he prepares to finish this and zone in on an area of
specialisation for his post-graduate course, Bina feels a mixture of relief and anxiety.
For one, Prabhat is bright enough to have got through a better college. But, she did
not want him to stay home for a whole year and prepare for the engineering entrance
exam. So, he joined the college where he got admission. This means that if he does
not get through to an IIT for his post-graduate degree, it is best that he go abroad
for it. By the time that would be happening, the younger son would be starting his
first year of college, seeking a medical degree in all likelihood. Bina is remarkably calm
for someone who is juggling so much.
"Prabhat is in two minds and has not decided whether he wants to do a Master's in
Engineering or an MBA," she says. "My sense is that he'll stick to the technical line. If
he does, he might choose to pursue his Master's in aeronautical engineering or
continue in electronics and communications. Either way, if he does not make it to a
top rung college in India, he would go abroad."
A postgraduate degree abroad is much easier to manage compared to an
undergraduate one. All said, it would cost about Rs 40 lakh (Rs 4 million) a year to
study in the US. This means an outlay of Rs 80 lakh (Rs 8 million) for a postgraduate
course, compared to Rs 1.6 crore (Rs 16 million) for an undergraduate degree. Bina
has started planning and has put away a part of this. By the time Prabhat finishes his
degree, she should have the rest of the money on board. If her resources fall short,
the Sharmas may have to take an educational loan.
The Sharmas have been forecasting their finances towards these goals. While they
meet their monthly expenses from the money generated by the business of Bina's
husband, Vipin, her salary is saved in its entirety. They have invested in equities,
mutual funds, fixed deposits and provident funds. They also have bought some real
estate with the express purpose of liquidating it to meet the kids' college expenses.
7 star strategies for your child's future
February 26, 2008
A 25 per cent equity allocation is ideal at this stage. While the remaining money is
invested in lower-risk debt instruments, this 25 per cent would give the kicker of
higher returns.
College expenses cannot be calculated to the last rupee in advance as various factors
come into play on securing admission. Prabhat is planning to pursue a technical
degree, so the possibility of getting sponsorships and fee waivers is higher. However,
the couple needs to peg a basic minimum and work towards it.
The current expenses of the family are also high. Bina paid Rs 150,000 for the first
year of Prabhat's engineering. Over this, he incurs a monthly expense of Rs 8,000.
Bina is focused on her kids having a sound base in education. Once they graduate,
they are free to choose any career they want. She feels that Prabhat's rational
expectations would hold him in good stead through his education and career.
After the stress of steering two boys through their teens, Bina is looking forward to
the final satisfaction of seeing them settle down. "I will then put up my feet and
finally relax," she crystal gazes.
7. The last mile
Sumona Gupta did not want to make the career decisions of her daughters for them.
Snigdha, 23, works in advertising in Google for Hyderabad, and Shaila, 16, is an
aspiring fashion designer. Now that Snigdha is 'settled' professionally, Sumona is
certain that like her choice of an occupation, she would also let her daughter choose
who she wants to marry.
Sumona exudes the confidence of a successful parent -- one who has done the right
thing for her daughters and who can now take it easy and enjoy their success.
Sumona freelances in real estate, helping in renting, buying and selling of property.
Her husband, Sumit, has a shore-based job in a marine operations company in Dubai.
Together, they have set aside some money for their daughters. Most of this is in the
form of equities.
"When my daughter does get married, I would like it to be a big wedding; not overtly
so, but within our budget," Sumona says. A wedding dress for a bride would cost
between Rs 5,000 and Rs 60,000. Of course, if you have the resources you can even
spend a couple of lakh for an outfit. Food for guests sets you back by Rs 50-2,000 a
plate. Ideally, the funds for the kids should be moved out of equity at this stage.
If you have set aside enough, you could leave a small portion, about 5 per cent of the
portfolio, in equity to improve your returns. Investments in gold, ideally in bars and
coins or units of a gold exchange - traded fund, would also come into use now. There
are hardly any expenses you have to incur on behalf of the child now, they have their
own salaries to pay for most of their needs.
Sumona would rather worry about her daughters' financial stability than who they
would marry and when. "There is nothing very secure in a married life," she says. In
fact, she would like Snigdha to go for a postgraduate course, such as an MBA, than
find a man and settle down immediately.
Parenting is full of paradoxes. Even as we wait for the child to cross her next
milestone, we begin to miss the precociousness of the earlier stage. As they wean
themselves away, all we can do is gather all the special moments we have had and air
out their warmth every now and then.
When they grow into adults - people with careers, aspirations and points of view - we
can only wonder how they were ever so small that they fitted into the crook of our
arm. If we have planned ahead and made our children's journey to adulthood that
much easier, that is a job well done, a life well lived
Acharya Vijay Ji Guruji is the founder of the "SHRI HANUMAN SEWA TRUST".
He is a famous Spiritual Guru and has served humanity and society by organizing Yoga Camps and health awareness programs. He is highly involved in social service and participates till his best in any noble work.
Life amid nature is blissfully peaceful and tranquil providing the perfect atmosphere to meditate, explore and introspect. Hanuman Dham, located amidst the serene surrounding of majestic Himalayan valley, is one such destination. The easily accessible location and breathtaking scenic beauty of the place is equally matched by the magnificent architecture of the Dham. The arched gateway to the temple has been aesthetically designed and the depiction of two fishes on the gateway symbolizes fortune and prosperity. Shikhars have been constructed in a hierarchical manner on ornate columns so as to give it a majestic chhatri type appearance. The sprawling Dham is surrounded by lush green lawns, water bodies and fountains. It houses meditation halls, sitting areas, centre for disabled, and a majestic temple of Shri Hanuman.
Shri Hanuman has been a metaphor for veneration and unconditional devotion. Keeping this in mind, the ashram has been named after Shri Hanuman ji. Sewa and samarpan are the two pillars on which Shri Hanuman Dham will be based. The philosophy behind the whole concept of the Dham will be to help others and build a commune of people who believe in unconditional devotion towards others.
The Dham will be a metaphor for Sewa. Where senior citizens will guide the youngsters, the disabled will carve their own niche path and where holistic living will be propagated at each stage of life. A centre for Sewa, Bhakti and peaceful living with complete wellness, the Dham will also be a cultural centre to promote Indian culture specifically the culture of love and care that is ingrained in dev bhoomi Uttarakhand.
Rama (/ˈrɑːmə/; Sanskrit: राम Rāma) also known as Raghava, is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his idealistic ideas and his greatness. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. For the sake of his father's honour, Rama abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice - a period known as Ram Rajya.
The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty.
ETYMOLOGY
The name Rama appears repeatedly in Hindu scriptures. Besides the name of the protagonist of the Ramayana (subject of the current article), the name is also given to other heroes including Parashu-Rama (Bhargava Rama) and Balarama (Bala-Rama).
In the Vishnu sahasranama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankara's commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One (i.e., Vishnu) who out of His own will assumed the enchanting form of Rama, the son of Dasaratha.
Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).
The greatness of chanting of Rama's name is mentioned in the Ramacharitamanasa.
In Sanskrit, the word Rama (राम) means 'charming'. The name is commonly given to male in India and Nepal.
Some of the popular names of Rama are:
Rama - charming
Ramachandra - Rama with a moon Raghava - descendent of Raghu
Siyaavar - husband of Sita
Ayodhyapati - king of Ayodhya
Dashrathaputra - son of Dasharatha
Maryada-Purushottam - best ideal man
Shriram
Dashrathi - Son of King Dashrath
SOURCES
The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabharata. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.
Composition of Ramayana in its current form is usually dated to 7th - 4th Century BCE. However, other scriptures in Sanskrit also reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhatti who lived in Gujarat, is a 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.
Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.
The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic – incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama.
The mythological sources propose that Rama was born about 1.2 million years ago, during the Treta Yuga, age that lasted 1,296,000 years and his birthday Rama Navami is celebrated in the month of April/May To the Valmiki Ramayana, Rama was born in Ayodhya, India, on 9th day (now celebrated across India as Ram Navami) of Chaitra lunar month (March–April), when Moon and Jupiter were rising in the east in Cancer sign and four other planets (Sun, Mars, Saturn, Venus) were exalted in their exaltation signs. Based on these star alignments, a few astrologers claimed to have calculated the exact date of birth of Lord Rama as 10 January 5114 BC between 12 noon and 1pm.
Childhood
BIRTH AS AN AVATAR
The Ramayana speaks of how the earth goddess Bhudevi, came to the creator-god Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The deva (gods) also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the other gods requested Vishnu, the Preserver, to intervene and free the Earth from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasharatha. According to the Ramayana, king Dasharata remained childless for a long time and finally decided to perform a putrakameshti yaga under the supervision of the royal priest. During the ritual, Prajapati arose from the sacrificial fire and gave a vessel of sacred potion to Dasharata for distribution to his three wives. The three queens drank the divine potion and conceived four sons: Rama, Bharata, Lakshmana and Shatrughna.
Goddess Lakshmi took birth as Sita in order to accompany her consort Vishnu and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Shesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Brahma, Indra and the gods, the celestial sages and Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the avatar for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.
Other scriptures provide other reasons for the avatar. The chastity of Vrinda, wife of the demon Jalandhara, that protects the life of her husband is destroyed by Vishnu by deceit so that Shiva can slay the demon. She curses Vishnu to be born on earth and that in this birth of his, his wife's (Lakshmi as Sita) purity and chastity will be a question in his mind throughout his life and he will be separated from her and live with sadness and grief.
Another legend narrates that Jaya and Vijaya, the gatekeepers of Vishnu, were cursed by the Four Kumaras to be born on earth three lives; Vishnu took avatars each time to free them of their earthy existence. They as born as Ravana and his brother Kumbhakarna, who are both killed by Rama. Also, due to a boon, Kashyapa and Aditi are born as the parents of Rama, Dasharatha and Kausalya. In another version, Svayambhuva Manu and his wife Satarupa are blessed to be born as Rama's parents.
Another tale says that the sage Narada cursed Vishnu to be born on earth as a king, to be helped by monkeys and suffer separation from his wife. Narada also curses Jaya and Vijaya to be born as the demon brothers.
INITIATION OF THE AVATAR
Sage Vishwamitra takes the two princes, Rama and Lakshmana, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with an arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshmana that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taadaka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore keep a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Rama deals with the rest of the demons. The yagna is completed successfully
Rama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again.
Sage Vishwamitra then takes the two princes to the Swayamvara a wedding ceremony for Sita. The challenge is to string the bow of Shiva (Pinaka) and shoot an arrow from it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami.
After Rama weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He is the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu (Saranga), and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, (that is his own, an example of irony here) strings it, places an arrow and points it straight at the challenger's heart. Rama asks Parashurama what he will give as a target to the arrow. At this point, Parashurama feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Rama's superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men.Rama then shoots the arrow up into the sky with Vishnu's bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasishta associate this with his true identity. It is said that the Rama's arrow is still flying across space, across time and across all of the universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
DHARMA OF EXILE
King Dasaratha announces to Ayodhya that he plans to crown Rama, his eldest child the Yuvaraja (crown prince). While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his younger brother for the sake of power, Kaikeyi demands that Dasaratha banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Rama's place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Rama dearly, and is in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his father's command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasaratha and Kaikeyi. Dasaratha's heart is broken and he collapses and dies during the night of the sixth day, unable to bear the agony of separation from Rama. Despite the reasoning of Vashistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his father's death, Rama finds it impossible that he should break his dead father's word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire.
RAMA AND SITA
Rama and Sita are the protagonists in one of the most famous[peacock term] love stories of all time. Described as being deeply in love, Sita and Rama are theologically understood as Incarnations of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husband's side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile.
When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravana's courting, cajoling and threats. Meanwhile, Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravana's power.
The 'Wedding of Rama and Sita' concerns two entities coming together to form a whole. An Indian marriage forges an alliance not only between two people, but also two families. The marriage of Sita and Rama creates an alliance between two people, two families, and two kingdoms: Mithila, home of Sita, and Kosala, home of Rama. Furthermore, Rama's marriage to Sita on earth parallels the celestial union of Vishnu and Lakshmi; each deity took birth on earth, and so when Rama marries Sita, he is actually reuniting with his divine consort Lakshmi, Goddess of Good Fortune, who brings prosperity to Kosala. At an allegorical level, the union of Rama and Sita represents the relationship between God and the devotee, with Rama as the beloved divine king and Sita as his devotee. Finally, at a societal level, the dance drama brings together north and south Indian dance traditions.
AGNI PARIKSHA
Lord Rama sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a year's imprisonment had reduced her to, but Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness,the society starts doubting Sita's purity so Rama decided to prove that his Sita is still pure and chaste in front of the society, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.
Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshmana is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their astonishment and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. But the gods headed by Brahma and Shiva appear, reveal Rama's and Sita's true identity and requests that Rama take Sita back as she is truly pure. Rama replies that he had never doubted her purity for a second, but, the people of the world would not have accepted or honoured her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds. Agni would destroy the impure and sinful, but not touch the pure and innocent, irrespective of Parvati's/Adishakti's curse on him. There is a version of Tulsidas's Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.[50] This finds echo in the sthala purana of Tirupathi. Another version of this, used in Ramanand Sagar's Ramayan, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So he entrusted her to Agni, the god of fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a "shadow", or twin-like version of herself behind. The "shadow" Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Deva. Rama explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas.
SITAS´S EXILE
In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to the forest. He does so after receiving word that some of his subjects in Ayodhya believed that Sita was unfit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty. Sita took refuge under the noble sage Valmiki.
A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by Rishi Bhrigu, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, had deprived the Rishi of his loving wife. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita.
Many Hindus, such as the followers of Sri Vaishnavism, consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. An alternate narration of Ramayana does not state it so. It says that Sita later lived in her father's kingdom of Mithila with her sons Lava and Kusha as per the North Indian (especially in Uttar Pradesh and Bihar) custom that children be brought up in their nanihal, or maternal grandmother's place. Sita and her sons later live in Valmiki's ashram for the boys' education and military training. As per Tulsidas's Ramcharitmanas, both the princes grew extremely intelligent and strong under Rishi Valmiki's tutelage.
CHILDREN
According to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmiki's ashram, located in a forest on the banks of the River Tamsa.
As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Rama's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boy had stolen the horses. So Ramas brothers started attacking Luv and Kush. Although Rama's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. On his way there, Rama intuitively knew that Luv and Kush were his sons and purposely slept on his chariot to delay tension and confrontation with his sons as he knew it would be inappropriate for a father to fight his sons. Upon reaching the battlefield, the sage Valmiki interrupted the potential battle between father and sons by explaining to Rama that Luv and Kush were his sons. A familial reunion took place.
When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Rama desired Sita and his sons to live with him in his kingdom but as this took place, the general population of the kingdom resented Sita from returning. In response, Sita forsaked her like and sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth and ultimately returned to Rama in the form of Vishnu in Vishnu's abode - indicating that forced separation from her beloved husband is only limited in life on earth compared to her eternal union with her beloved in life after death.
LATER LIFE
Rama's reign is known as the Rama Rajya which lasted for 11,000 years. During this period, people were healthy, holy, satisfied and lived with complete peace and harmony. There was no evil, no wars, no natural calamity and no diseases. Rama ruled the whole earth without using military force as all kings submitted themselves to him. His brothers Bharata and Shatrughna settled in their later lives. Bharata, with the help of his uncle Yudhajita, conquered the eastern land of the Gandharvas and ruled it. Shatrughna slew the Asura Lavana and founded the city of Mathura. Rama acquired a rare gem from Rishi Agastya which entombed the powers of the gods Indra, Varuna, Yama and Kubera, which helped the king rule efficiently. After his reign, Rama and his brothers and his allies peacefully left the earth on the river Sarayu abandoning their mortal bodies. Valmiki Ramayana mentions an abode named Santanaka invested with all spiritual qualities and located beyond Brahmaloka, which was attained by all followers of Rama, after Rama along with his brothers, entered into Vaishnava potency. Lava and Kusha ruled Kosala and continued the solar race.
MARYADA PURUSHOTTAMA
As a person, Rama personifies the characteristics of an ideal person (purushottama) who is to be emulated. He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations (maryada). Rama's purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different backgrounds. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and his life's ambition. For such supreme sacrifices, and many other qualities, Rama is considered a maryada purushottamor the best of upholders of Dharma, a basically human but exemplary figure Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Rama gave the ideal of having a single wife. In Balakanda of Valmiki Ramayana it is written that Rama and Sita resided in each other's heart.
2. Rama always followed his promise at any cost. In fact, he went to forest to make his father's promise to Kaikeyi true. Another instance was when, he had promised the Spirit of Time that during their conversation, if anyone was to intrude, Rama would have pronounce an instant death sentence upon the individual. They were intruded upon by his beloved younger brother Lakshmana, and to keep his part of the promise, pronounced the death sentence. There are many examples of Rama's promises which he kept. Most important are the promise to sages to save their lives from Rakshasas, getting back Sugreeva's kingdom, making Vibhishana the king of Lanka.
3. Excellent friend: Rama had very touching relations with his friends irrespective of their status. Some of his friends are Nishada-raja Guha, King of Nishaadas (a caste whose profession was hunting the birds), Sugreeva (the Vanara king) and Vibhishana a Rakshasa.
4. Even towards his enemies, Rama showed great nobility and virtue. To gather information about the enemy army's strengths and weaknesses, Ravana sent two of his spies, Suka and Sarana, to the Vanara camps. Disguised as Vanaras they blended into the enemy camp, but Vibhishana saw through their deceit. The duo sought Rama's protection when the monkey warriors thrashed them. Rama gave them refuge. He then asked them what their mission was and whether they fulfilled it. After listening to them, he sent for a Vanara to give them a proper tour of all the Vanara camps and give them all the information they desired about the major soldiers and their strengths. He then told the spies to give this message to Ravana. "Tomorrow morning, I will destroy all of Lanka. Keep all sides of your palace well defended and be ready with all of your men by sunrise." The spies were greatly astonished with Rama's charisma, courage, and adherence to the codes of war. After Rama gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Rama, Rama defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Rama instead praised Ravana for a great fight that day, and asked him to retire and take rest, as he must be quite tired. Ravana was greatly embarrassed at this, but he was also gratified that Rama saved his life, and this led him to consider for a moment whether to retreat and give Sita back...
COMPANIONS
Even as Rama is the ideal conception of manhood, he is often aided and complemented in different situations by the characteristics by those who accompany him. They serve Rama devotedly, at great personal risk and sacrifice.
BHARATA AND LAKSHMANA
Absent when Rama is exiled, upon his return Bharata is appalled to learn of the events. And even though Kaikeyi had done all this for his benefit, Bharata is angered at the suggestion that he should take Ayodhya's throne. Denouncing his mother, Bharata proclaims to the city that he would go to the forest to fetch Rama back, and would serve out his term of exile himself. Although initially resentful and suspicious, the people of Ayodhya hail Bharata's selfless nature and courageous act. Despite his fervent pleas to return, Rama asserts that he must stay in the forest to keep his father's word. He orders Bharata to perform his duty as king of Ayodhya, especially important after Dasaratha's death, and orders Shatrughna to support and serve him. Returning saddened to the city, Bharata refuses to wear the crown or sit on the throne. Instead, he places the slippers of Rama that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Rama's beliefs and values in mind. When Rama finally returns, Bharata runs personally to welcome him back. Bharata is hailed for his devotion to his elder brother and dharma, distinguished from Lakshmana as he is left on his own for fourteen years. But he unfailingly denies self-interest throughout this time, ruling the kingdom only in Rama's name. Vasishtha proclaims that no one had better learnt dharma than Bharata, and for this piety he forms an essential part of the conception of perfect manhood, of the Seventh Avatara of Vishnu. Shatrughna's role to Bharata is akin to that of Lakshmana to Rama. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Rama's side. Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Rama's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Rama and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Rama blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Rama to calm himself, and despite the shock of the moment and the promise of travails to come, begin an arduous but systematic search for Sita. During times when the search is proving fruitless and Rama fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace.When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana twangs the bow inside the hall quaking the entire building and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, Sugriva's wife, that Lakshmana is pacified. Tara then scolds and galvanises Sugriva into honoring his promise to Rama. Sugriva and Rama are then reconciled with the help of Lakshmana and Tara. Sugriva sends the monkey hoards to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.Lakshmana is uniquely responsible for slaying Indrajit, the invincible son of Ravana who had humiliated Indra and the devas, and outwitted the brothers and the Vanaras on several occasions. Rishi Agastya later points out that this victory was the turning point of the conflict. Rama is often overcome with emotion and deep affection for Lakshmana, acknowledging how important and crucial Lakshmana's love and support was for him. He also trusts Lakshmana to carry out difficult orders – Lakshmana was asked to take Sita to the ashrama of Valmiki, where she was to spend her exile. Lakshmana's deep love for Rama, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Rama's superior in certain situations and perspectives. Lakshmana symbolizes a man's duty to his family, brothers and friends, and forms an essential part of the conception of ideal manhood, that Rama primarily embodies.
JATAYU, HANUMAN AND VIBHEESHNA
When Rama and Lakshmana begin the desperate search to discover where Sita had been taken, after traversing a distance in many directions, they come across the magical eagle Jatayu, who is dying. They discover from Jatayu that a rakshasa was flying away with a crying, struggling Sita towards the south. Jatayu had flown to the rescue of Sita, but owing to his age and the rakshasa's power, had been defeated. With this, Jatayu dies in Rama's arms. Rama is overcome with love and affection for the bird which sacrificed its own life for Sita, and the rage of his death returns to him in the climactic battle with Ravana.Rama's only allies in the struggle to find Sita are the Vanaras of Kishkindha. Finding a terrified Sugriva being hunted by his own brother, king Vali, Rama promises to kill Vali and free Sugriva of the terror and the unjust charge of plotting to murder Vali. The two swear everlasting friendship over sacred fire. Rama's natural piety and compassion, his sense of justice and duty, as well as his courage despite great personal suffering after Sita's kidnapping inspire devotion from the Vanaras and Sugriva, but especially Hanuman, Sugriva's minister. Devoted to Rama, Hanuman exerts himself greatly over the search for Sita. He is the first to discover that Sita was taken to Lanka, and volunteers to use his divine gifts in a dangerous reconnaissance of Lanka, where he is to verify Sita's presence. Hanuman hands Rama's ring to Sita, as a mark of Rama's love and his imminent intention of rescuing her. Though captured, he candidly delivers Rama's message to Ravana to immediately release Sita, and when his tail is burned, he flies and sets Lanka on fire. When Lakshmana is struck down and near death and Rama overcome with love and concern for his brother, Hanuman flies to the Himalayas on the urgent mission to fetch the sanjeevani medicinal herbs, bringing the entire mountain to Lanka so that no time is lost in saving Lakshmana. The Vanaras fight the rakshasas, completely devoted to Rama's cause. They angrily dismiss Ravana's efforts to create international divisions within their army when he suggested that Rama considered them, monkeys, as mere animals. At the end of the war, Indra restores life to the millions of fallen Vanaras.Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Rama. Although he loves his brother and Lanka, he fails in repeated efforts to make Ravana follow religious values and return Sita. Vibheeshana believes that Ravana's arrogance and callousness will cause the destruction of Lanka, which is a gross violation of a king's duty, and that Ravana's actions have only propagated evil. Vibheeshana refuses to defend the evil of Ravana's ways and inspired by Rama's compassion and piety, leaves Lanka to join the Vanara Army. His knowledge of rakshasa ways and Ravana's mind help Rama and the Vanaras overcome black magic and mystical weapons. At the end of the war, Rama crowns Vibheeshana as the king of Lanka. Vibheeshana, and to a greater extent Hanuman, embody the perfect devotee in the wider conception of perfect manhood.
RAMA IN WAR
When Rama is thirteen years old, he and his brother Lakshmana are taken by Vishwamitra to the forests, with the purpose of killing rakshasas who are wrecking the tapasya and sacrifices of brahmins. When asked to slay the demoness, Rama demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. Rama replies that "My father asked me to follow your orders, I will obey them even if it is a sin". Rama proceeds to slay Tadaka, a cursed yaksha demoness. The killing of Tadaka liberates the yaksha soul who was cursed for a sin, and had to adopt a rakshasi's body. It restores the purity of the sacrifices of the brahmins who live nearby, and protects the animals who live in the forest, and travelers. Rama and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu sons of Tadaka. Rama and Lakshmana guard the sacrifice, and when the two demons appear, Rama shoots an arrow named Manava Astra that carries Maricha across the lands and into the ocean, but does not kill him. Rama and his brother then proceed to kill Subahu and accompanying demons. Rama explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack. During the forest exile, sages plead for protection and help against evil rakshasas who spoil their sacrifices and religious activities and terrorize them. Many rakshasas had even killed and eaten sages and innocent people. At Janasthana, Rama uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana and Dushana . . .
. . . the text is too long for one photo - the second part you find in: Rama - 8ddb
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Rama (/ˈrɑːmə/; Sanskrit: राम Rāma) also known as Raghava, is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his idealistic ideas and his greatness. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. For the sake of his father's honour, Rama abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice - a period known as Ram Rajya.
The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty.
ETYMOLOGY
The name Rama appears repeatedly in Hindu scriptures. Besides the name of the protagonist of the Ramayana (subject of the current article), the name is also given to other heroes including Parashu-Rama (Bhargava Rama) and Balarama (Bala-Rama).
In the Vishnu sahasranama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankara's commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One (i.e., Vishnu) who out of His own will assumed the enchanting form of Rama, the son of Dasaratha.
Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).
The greatness of chanting of Rama's name is mentioned in the Ramacharitamanasa.
In Sanskrit, the word Rama (राम) means 'charming'. The name is commonly given to male in India and Nepal.
Some of the popular names of Rama are:
Rama - charming
Ramachandra - Rama with a moon Raghava - descendent of Raghu
Siyaavar - husband of Sita
Ayodhyapati - king of Ayodhya
Dashrathaputra - son of Dasharatha
Maryada-Purushottam - best ideal man
Shriram
Dashrathi - Son of King Dashrath
SOURCES
The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabharata. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.
Composition of Ramayana in its current form is usually dated to 7th - 4th Century BCE. However, other scriptures in Sanskrit also reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhatti who lived in Gujarat, is a 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.
Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.
The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic – incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama.
The mythological sources propose that Rama was born about 1.2 million years ago, during the Treta Yuga, age that lasted 1,296,000 years and his birthday Rama Navami is celebrated in the month of April/May To the Valmiki Ramayana, Rama was born in Ayodhya, India, on 9th day (now celebrated across India as Ram Navami) of Chaitra lunar month (March–April), when Moon and Jupiter were rising in the east in Cancer sign and four other planets (Sun, Mars, Saturn, Venus) were exalted in their exaltation signs. Based on these star alignments, a few astrologers claimed to have calculated the exact date of birth of Lord Rama as 10 January 5114 BC between 12 noon and 1pm.
Childhood
BIRTH AS AN AVATAR
The Ramayana speaks of how the earth goddess Bhudevi, came to the creator-god Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The deva (gods) also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the other gods requested Vishnu, the Preserver, to intervene and free the Earth from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasharatha. According to the Ramayana, king Dasharata remained childless for a long time and finally decided to perform a putrakameshti yaga under the supervision of the royal priest. During the ritual, Prajapati arose from the sacrificial fire and gave a vessel of sacred potion to Dasharata for distribution to his three wives. The three queens drank the divine potion and conceived four sons: Rama, Bharata, Lakshmana and Shatrughna.
Goddess Lakshmi took birth as Sita in order to accompany her consort Vishnu and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Shesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Brahma, Indra and the gods, the celestial sages and Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the avatar for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.
Other scriptures provide other reasons for the avatar. The chastity of Vrinda, wife of the demon Jalandhara, that protects the life of her husband is destroyed by Vishnu by deceit so that Shiva can slay the demon. She curses Vishnu to be born on earth and that in this birth of his, his wife's (Lakshmi as Sita) purity and chastity will be a question in his mind throughout his life and he will be separated from her and live with sadness and grief.
Another legend narrates that Jaya and Vijaya, the gatekeepers of Vishnu, were cursed by the Four Kumaras to be born on earth three lives; Vishnu took avatars each time to free them of their earthy existence. They as born as Ravana and his brother Kumbhakarna, who are both killed by Rama. Also, due to a boon, Kashyapa and Aditi are born as the parents of Rama, Dasharatha and Kausalya. In another version, Svayambhuva Manu and his wife Satarupa are blessed to be born as Rama's parents.
Another tale says that the sage Narada cursed Vishnu to be born on earth as a king, to be helped by monkeys and suffer separation from his wife. Narada also curses Jaya and Vijaya to be born as the demon brothers.
INITIATION OF THE AVATAR
Sage Vishwamitra takes the two princes, Rama and Lakshmana, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with an arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshmana that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taadaka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore keep a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Rama deals with the rest of the demons. The yagna is completed successfully
Rama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again.
Sage Vishwamitra then takes the two princes to the Swayamvara a wedding ceremony for Sita. The challenge is to string the bow of Shiva (Pinaka) and shoot an arrow from it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami.
After Rama weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He is the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu (Saranga), and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, (that is his own, an example of irony here) strings it, places an arrow and points it straight at the challenger's heart. Rama asks Parashurama what he will give as a target to the arrow. At this point, Parashurama feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Rama's superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men.Rama then shoots the arrow up into the sky with Vishnu's bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasishta associate this with his true identity. It is said that the Rama's arrow is still flying across space, across time and across all of the universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
DHARMA OF EXILE
King Dasaratha announces to Ayodhya that he plans to crown Rama, his eldest child the Yuvaraja (crown prince). While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his younger brother for the sake of power, Kaikeyi demands that Dasaratha banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Rama's place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Rama dearly, and is in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his father's command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasaratha and Kaikeyi. Dasaratha's heart is broken and he collapses and dies during the night of the sixth day, unable to bear the agony of separation from Rama. Despite the reasoning of Vashistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his father's death, Rama finds it impossible that he should break his dead father's word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire.
RAMA AND SITA
Rama and Sita are the protagonists in one of the most famous[peacock term] love stories of all time. Described as being deeply in love, Sita and Rama are theologically understood as Incarnations of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husband's side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile.
When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravana's courting, cajoling and threats. Meanwhile, Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravana's power.
The 'Wedding of Rama and Sita' concerns two entities coming together to form a whole. An Indian marriage forges an alliance not only between two people, but also two families. The marriage of Sita and Rama creates an alliance between two people, two families, and two kingdoms: Mithila, home of Sita, and Kosala, home of Rama. Furthermore, Rama's marriage to Sita on earth parallels the celestial union of Vishnu and Lakshmi; each deity took birth on earth, and so when Rama marries Sita, he is actually reuniting with his divine consort Lakshmi, Goddess of Good Fortune, who brings prosperity to Kosala. At an allegorical level, the union of Rama and Sita represents the relationship between God and the devotee, with Rama as the beloved divine king and Sita as his devotee. Finally, at a societal level, the dance drama brings together north and south Indian dance traditions.
AGNI PARIKSHA
Lord Rama sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a year's imprisonment had reduced her to, but Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness,the society starts doubting Sita's purity so Rama decided to prove that his Sita is still pure and chaste in front of the society, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.
Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshmana is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their astonishment and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. But the gods headed by Brahma and Shiva appear, reveal Rama's and Sita's true identity and requests that Rama take Sita back as she is truly pure. Rama replies that he had never doubted her purity for a second, but, the people of the world would not have accepted or honoured her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds. Agni would destroy the impure and sinful, but not touch the pure and innocent, irrespective of Parvati's/Adishakti's curse on him. There is a version of Tulsidas's Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.[50] This finds echo in the sthala purana of Tirupathi. Another version of this, used in Ramanand Sagar's Ramayan, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So he entrusted her to Agni, the god of fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a "shadow", or twin-like version of herself behind. The "shadow" Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Deva. Rama explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas.
SITAS´S EXILE
In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to the forest. He does so after receiving word that some of his subjects in Ayodhya believed that Sita was unfit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty. Sita took refuge under the noble sage Valmiki.
A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by Rishi Bhrigu, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, had deprived the Rishi of his loving wife. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita.
Many Hindus, such as the followers of Sri Vaishnavism, consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. An alternate narration of Ramayana does not state it so. It says that Sita later lived in her father's kingdom of Mithila with her sons Lava and Kusha as per the North Indian (especially in Uttar Pradesh and Bihar) custom that children be brought up in their nanihal, or maternal grandmother's place. Sita and her sons later live in Valmiki's ashram for the boys' education and military training. As per Tulsidas's Ramcharitmanas, both the princes grew extremely intelligent and strong under Rishi Valmiki's tutelage.
CHILDREN
According to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmiki's ashram, located in a forest on the banks of the River Tamsa.
As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Rama's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boy had stolen the horses. So Ramas brothers started attacking Luv and Kush. Although Rama's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. On his way there, Rama intuitively knew that Luv and Kush were his sons and purposely slept on his chariot to delay tension and confrontation with his sons as he knew it would be inappropriate for a father to fight his sons. Upon reaching the battlefield, the sage Valmiki interrupted the potential battle between father and sons by explaining to Rama that Luv and Kush were his sons. A familial reunion took place.
When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Rama desired Sita and his sons to live with him in his kingdom but as this took place, the general population of the kingdom resented Sita from returning. In response, Sita forsaked her like and sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth and ultimately returned to Rama in the form of Vishnu in Vishnu's abode - indicating that forced separation from her beloved husband is only limited in life on earth compared to her eternal union with her beloved in life after death.
LATER LIFE
Rama's reign is known as the Rama Rajya which lasted for 11,000 years. During this period, people were healthy, holy, satisfied and lived with complete peace and harmony. There was no evil, no wars, no natural calamity and no diseases. Rama ruled the whole earth without using military force as all kings submitted themselves to him. His brothers Bharata and Shatrughna settled in their later lives. Bharata, with the help of his uncle Yudhajita, conquered the eastern land of the Gandharvas and ruled it. Shatrughna slew the Asura Lavana and founded the city of Mathura. Rama acquired a rare gem from Rishi Agastya which entombed the powers of the gods Indra, Varuna, Yama and Kubera, which helped the king rule efficiently. After his reign, Rama and his brothers and his allies peacefully left the earth on the river Sarayu abandoning their mortal bodies. Valmiki Ramayana mentions an abode named Santanaka invested with all spiritual qualities and located beyond Brahmaloka, which was attained by all followers of Rama, after Rama along with his brothers, entered into Vaishnava potency. Lava and Kusha ruled Kosala and continued the solar race.
MARYADA PURUSHOTTAMA
As a person, Rama personifies the characteristics of an ideal person (purushottama) who is to be emulated. He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations (maryada). Rama's purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different backgrounds. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and his life's ambition. For such supreme sacrifices, and many other qualities, Rama is considered a maryada purushottamor the best of upholders of Dharma, a basically human but exemplary figure Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Rama gave the ideal of having a single wife. In Balakanda of Valmiki Ramayana it is written that Rama and Sita resided in each other's heart.
2. Rama always followed his promise at any cost. In fact, he went to forest to make his father's promise to Kaikeyi true. Another instance was when, he had promised the Spirit of Time that during their conversation, if anyone was to intrude, Rama would have pronounce an instant death sentence upon the individual. They were intruded upon by his beloved younger brother Lakshmana, and to keep his part of the promise, pronounced the death sentence. There are many examples of Rama's promises which he kept. Most important are the promise to sages to save their lives from Rakshasas, getting back Sugreeva's kingdom, making Vibhishana the king of Lanka.
3. Excellent friend: Rama had very touching relations with his friends irrespective of their status. Some of his friends are Nishada-raja Guha, King of Nishaadas (a caste whose profession was hunting the birds), Sugreeva (the Vanara king) and Vibhishana a Rakshasa.
4. Even towards his enemies, Rama showed great nobility and virtue. To gather information about the enemy army's strengths and weaknesses, Ravana sent two of his spies, Suka and Sarana, to the Vanara camps. Disguised as Vanaras they blended into the enemy camp, but Vibhishana saw through their deceit. The duo sought Rama's protection when the monkey warriors thrashed them. Rama gave them refuge. He then asked them what their mission was and whether they fulfilled it. After listening to them, he sent for a Vanara to give them a proper tour of all the Vanara camps and give them all the information they desired about the major soldiers and their strengths. He then told the spies to give this message to Ravana. "Tomorrow morning, I will destroy all of Lanka. Keep all sides of your palace well defended and be ready with all of your men by sunrise." The spies were greatly astonished with Rama's charisma, courage, and adherence to the codes of war. After Rama gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Rama, Rama defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Rama instead praised Ravana for a great fight that day, and asked him to retire and take rest, as he must be quite tired. Ravana was greatly embarrassed at this, but he was also gratified that Rama saved his life, and this led him to consider for a moment whether to retreat and give Sita back...
COMPANIONS
Even as Rama is the ideal conception of manhood, he is often aided and complemented in different situations by the characteristics by those who accompany him. They serve Rama devotedly, at great personal risk and sacrifice.
BHARATA AND LAKSHMANA
Absent when Rama is exiled, upon his return Bharata is appalled to learn of the events. And even though Kaikeyi had done all this for his benefit, Bharata is angered at the suggestion that he should take Ayodhya's throne. Denouncing his mother, Bharata proclaims to the city that he would go to the forest to fetch Rama back, and would serve out his term of exile himself. Although initially resentful and suspicious, the people of Ayodhya hail Bharata's selfless nature and courageous act. Despite his fervent pleas to return, Rama asserts that he must stay in the forest to keep his father's word. He orders Bharata to perform his duty as king of Ayodhya, especially important after Dasaratha's death, and orders Shatrughna to support and serve him. Returning saddened to the city, Bharata refuses to wear the crown or sit on the throne. Instead, he places the slippers of Rama that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Rama's beliefs and values in mind. When Rama finally returns, Bharata runs personally to welcome him back. Bharata is hailed for his devotion to his elder brother and dharma, distinguished from Lakshmana as he is left on his own for fourteen years. But he unfailingly denies self-interest throughout this time, ruling the kingdom only in Rama's name. Vasishtha proclaims that no one had better learnt dharma than Bharata, and for this piety he forms an essential part of the conception of perfect manhood, of the Seventh Avatara of Vishnu. Shatrughna's role to Bharata is akin to that of Lakshmana to Rama. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Rama's side. Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Rama's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Rama and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Rama blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Rama to calm himself, and despite the shock of the moment and the promise of travails to come, begin an arduous but systematic search for Sita. During times when the search is proving fruitless and Rama fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace.When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana twangs the bow inside the hall quaking the entire building and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, Sugriva's wife, that Lakshmana is pacified. Tara then scolds and galvanises Sugriva into honoring his promise to Rama. Sugriva and Rama are then reconciled with the help of Lakshmana and Tara. Sugriva sends the monkey hoards to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.Lakshmana is uniquely responsible for slaying Indrajit, the invincible son of Ravana who had humiliated Indra and the devas, and outwitted the brothers and the Vanaras on several occasions. Rishi Agastya later points out that this victory was the turning point of the conflict. Rama is often overcome with emotion and deep affection for Lakshmana, acknowledging how important and crucial Lakshmana's love and support was for him. He also trusts Lakshmana to carry out difficult orders – Lakshmana was asked to take Sita to the ashrama of Valmiki, where she was to spend her exile. Lakshmana's deep love for Rama, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Rama's superior in certain situations and perspectives. Lakshmana symbolizes a man's duty to his family, brothers and friends, and forms an essential part of the conception of ideal manhood, that Rama primarily embodies.
JATAYU, HANUMAN AND VIBHEESHNA
When Rama and Lakshmana begin the desperate search to discover where Sita had been taken, after traversing a distance in many directions, they come across the magical eagle Jatayu, who is dying. They discover from Jatayu that a rakshasa was flying away with a crying, struggling Sita towards the south. Jatayu had flown to the rescue of Sita, but owing to his age and the rakshasa's power, had been defeated. With this, Jatayu dies in Rama's arms. Rama is overcome with love and affection for the bird which sacrificed its own life for Sita, and the rage of his death returns to him in the climactic battle with Ravana.Rama's only allies in the struggle to find Sita are the Vanaras of Kishkindha. Finding a terrified Sugriva being hunted by his own brother, king Vali, Rama promises to kill Vali and free Sugriva of the terror and the unjust charge of plotting to murder Vali. The two swear everlasting friendship over sacred fire. Rama's natural piety and compassion, his sense of justice and duty, as well as his courage despite great personal suffering after Sita's kidnapping inspire devotion from the Vanaras and Sugriva, but especially Hanuman, Sugriva's minister. Devoted to Rama, Hanuman exerts himself greatly over the search for Sita. He is the first to discover that Sita was taken to Lanka, and volunteers to use his divine gifts in a dangerous reconnaissance of Lanka, where he is to verify Sita's presence. Hanuman hands Rama's ring to Sita, as a mark of Rama's love and his imminent intention of rescuing her. Though captured, he candidly delivers Rama's message to Ravana to immediately release Sita, and when his tail is burned, he flies and sets Lanka on fire. When Lakshmana is struck down and near death and Rama overcome with love and concern for his brother, Hanuman flies to the Himalayas on the urgent mission to fetch the sanjeevani medicinal herbs, bringing the entire mountain to Lanka so that no time is lost in saving Lakshmana. The Vanaras fight the rakshasas, completely devoted to Rama's cause. They angrily dismiss Ravana's efforts to create international divisions within their army when he suggested that Rama considered them, monkeys, as mere animals. At the end of the war, Indra restores life to the millions of fallen Vanaras.Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Rama. Although he loves his brother and Lanka, he fails in repeated efforts to make Ravana follow religious values and return Sita. Vibheeshana believes that Ravana's arrogance and callousness will cause the destruction of Lanka, which is a gross violation of a king's duty, and that Ravana's actions have only propagated evil. Vibheeshana refuses to defend the evil of Ravana's ways and inspired by Rama's compassion and piety, leaves Lanka to join the Vanara Army. His knowledge of rakshasa ways and Ravana's mind help Rama and the Vanaras overcome black magic and mystical weapons. At the end of the war, Rama crowns Vibheeshana as the king of Lanka. Vibheeshana, and to a greater extent Hanuman, embody the perfect devotee in the wider conception of perfect manhood.
RAMA IN WAR
When Rama is thirteen years old, he and his brother Lakshmana are taken by Vishwamitra to the forests, with the purpose of killing rakshasas who are wrecking the tapasya and sacrifices of brahmins. When asked to slay the demoness, Rama demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. Rama replies that "My father asked me to follow your orders, I will obey them even if it is a sin". Rama proceeds to slay Tadaka, a cursed yaksha demoness. The killing of Tadaka liberates the yaksha soul who was cursed for a sin, and had to adopt a rakshasi's body. It restores the purity of the sacrifices of the brahmins who live nearby, and protects the animals who live in the forest, and travelers. Rama and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu sons of Tadaka. Rama and Lakshmana guard the sacrifice, and when the two demons appear, Rama shoots an arrow named Manava Astra that carries Maricha across the lands and into the ocean, but does not kill him. Rama and his brother then proceed to kill Subahu and accompanying demons. Rama explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack. During the forest exile, sages plead for protection and help against evil rakshasas who spoil their sacrifices and religious activities and terrorize them. Many rakshasas had even killed and eaten sages and innocent people. At Janasthana, Rama uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana and Dushana . . .
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for further reading go to: Rama - 8ddb
Rama (/ˈrɑːmə/; Sanskrit: राम Rāma) also known as Raghava, is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his idealistic ideas and his greatness. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar.
Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood.
Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. For the sake of his father's honour, Rama abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice - a period known as Ram Rajya.
The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty.
ETYMOLOGY
The name Rama appears repeatedly in Hindu scriptures. Besides the name of the protagonist of the Ramayana (subject of the current article), the name is also given to other heroes including Parashu-Rama (Bhargava Rama) and Balarama (Bala-Rama).
In the Vishnu sahasranama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankara's commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One (i.e., Vishnu) who out of His own will assumed the enchanting form of Rama, the son of Dasaratha.
Other names of Rama include Ramavijaya (Javanese), Phreah Ream (Khmer), Phra Ram (Lao and Thai), Megat Seri Rama (Malay), Raja Bantugan (Maranao) and Ramar (Tamil).
The greatness of chanting of Rama's name is mentioned in the Ramacharitamanasa.
In Sanskrit, the word Rama (राम) means 'charming'. The name is commonly given to male in India and Nepal.
Some of the popular names of Rama are:
Rama - charming
Ramachandra - Rama with a moon Raghava - descendent of Raghu
Siyaavar - husband of Sita
Ayodhyapati - king of Ayodhya
Dashrathaputra - son of Dasharatha
Maryada-Purushottam - best ideal man
Shriram
Dashrathi - Son of King Dashrath
SOURCES
The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabharata. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka.
Composition of Ramayana in its current form is usually dated to 7th - 4th Century BCE. However, other scriptures in Sanskrit also reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhatti who lived in Gujarat, is a 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.
Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.
The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic – incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama.
The mythological sources propose that Rama was born about 1.2 million years ago, during the Treta Yuga, age that lasted 1,296,000 years and his birthday Rama Navami is celebrated in the month of April/May To the Valmiki Ramayana, Rama was born in Ayodhya, India, on 9th day (now celebrated across India as Ram Navami) of Chaitra lunar month (March–April), when Moon and Jupiter were rising in the east in Cancer sign and four other planets (Sun, Mars, Saturn, Venus) were exalted in their exaltation signs. Based on these star alignments, a few astrologers claimed to have calculated the exact date of birth of Lord Rama as 10 January 5114 BC between 12 noon and 1pm.
Childhood
BIRTH AS AN AVATAR
The Ramayana speaks of how the earth goddess Bhudevi, came to the creator-god Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The deva (gods) also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the other gods requested Vishnu, the Preserver, to intervene and free the Earth from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasharatha. According to the Ramayana, king Dasharata remained childless for a long time and finally decided to perform a putrakameshti yaga under the supervision of the royal priest. During the ritual, Prajapati arose from the sacrificial fire and gave a vessel of sacred potion to Dasharata for distribution to his three wives. The three queens drank the divine potion and conceived four sons: Rama, Bharata, Lakshmana and Shatrughna.
Goddess Lakshmi took birth as Sita in order to accompany her consort Vishnu and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Shesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Brahma, Indra and the gods, the celestial sages and Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the avatar for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.
Other scriptures provide other reasons for the avatar. The chastity of Vrinda, wife of the demon Jalandhara, that protects the life of her husband is destroyed by Vishnu by deceit so that Shiva can slay the demon. She curses Vishnu to be born on earth and that in this birth of his, his wife's (Lakshmi as Sita) purity and chastity will be a question in his mind throughout his life and he will be separated from her and live with sadness and grief.
Another legend narrates that Jaya and Vijaya, the gatekeepers of Vishnu, were cursed by the Four Kumaras to be born on earth three lives; Vishnu took avatars each time to free them of their earthy existence. They as born as Ravana and his brother Kumbhakarna, who are both killed by Rama. Also, due to a boon, Kashyapa and Aditi are born as the parents of Rama, Dasharatha and Kausalya. In another version, Svayambhuva Manu and his wife Satarupa are blessed to be born as Rama's parents.
Another tale says that the sage Narada cursed Vishnu to be born on earth as a king, to be helped by monkeys and suffer separation from his wife. Narada also curses Jaya and Vijaya to be born as the demon brothers.
INITIATION OF THE AVATAR
Sage Vishwamitra takes the two princes, Rama and Lakshmana, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with an arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshmana that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taadaka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore keep a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Rama deals with the rest of the demons. The yagna is completed successfully
Rama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again.
Sage Vishwamitra then takes the two princes to the Swayamvara a wedding ceremony for Sita. The challenge is to string the bow of Shiva (Pinaka) and shoot an arrow from it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami.
After Rama weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He is the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu (Saranga), and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, (that is his own, an example of irony here) strings it, places an arrow and points it straight at the challenger's heart. Rama asks Parashurama what he will give as a target to the arrow. At this point, Parashurama feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Rama's superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men.Rama then shoots the arrow up into the sky with Vishnu's bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasishta associate this with his true identity. It is said that the Rama's arrow is still flying across space, across time and across all of the universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
DHARMA OF EXILE
King Dasaratha announces to Ayodhya that he plans to crown Rama, his eldest child the Yuvaraja (crown prince). While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his younger brother for the sake of power, Kaikeyi demands that Dasaratha banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Rama's place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Rama dearly, and is in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his father's command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasaratha and Kaikeyi. Dasaratha's heart is broken and he collapses and dies during the night of the sixth day, unable to bear the agony of separation from Rama. Despite the reasoning of Vashistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his father's death, Rama finds it impossible that he should break his dead father's word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire.
RAMA AND SITA
Rama and Sita are the protagonists in one of the most famous[peacock term] love stories of all time. Described as being deeply in love, Sita and Rama are theologically understood as Incarnations of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husband's side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile.
When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravana's courting, cajoling and threats. Meanwhile, Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravana's power.
The 'Wedding of Rama and Sita' concerns two entities coming together to form a whole. An Indian marriage forges an alliance not only between two people, but also two families. The marriage of Sita and Rama creates an alliance between two people, two families, and two kingdoms: Mithila, home of Sita, and Kosala, home of Rama. Furthermore, Rama's marriage to Sita on earth parallels the celestial union of Vishnu and Lakshmi; each deity took birth on earth, and so when Rama marries Sita, he is actually reuniting with his divine consort Lakshmi, Goddess of Good Fortune, who brings prosperity to Kosala. At an allegorical level, the union of Rama and Sita represents the relationship between God and the devotee, with Rama as the beloved divine king and Sita as his devotee. Finally, at a societal level, the dance drama brings together north and south Indian dance traditions.
AGNI PARIKSHA
Lord Rama sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a year's imprisonment had reduced her to, but Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness,the society starts doubting Sita's purity so Rama decided to prove that his Sita is still pure and chaste in front of the society, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.
Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshmana is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their astonishment and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. But the gods headed by Brahma and Shiva appear, reveal Rama's and Sita's true identity and requests that Rama take Sita back as she is truly pure. Rama replies that he had never doubted her purity for a second, but, the people of the world would not have accepted or honoured her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds. Agni would destroy the impure and sinful, but not touch the pure and innocent, irrespective of Parvati's/Adishakti's curse on him. There is a version of Tulsidas's Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.[50] This finds echo in the sthala purana of Tirupathi. Another version of this, used in Ramanand Sagar's Ramayan, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So he entrusted her to Agni, the god of fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a "shadow", or twin-like version of herself behind. The "shadow" Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Deva. Rama explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas.
SITAS´S EXILE
In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to the forest. He does so after receiving word that some of his subjects in Ayodhya believed that Sita was unfit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty. Sita took refuge under the noble sage Valmiki.
A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by Rishi Bhrigu, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, had deprived the Rishi of his loving wife. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita.
Many Hindus, such as the followers of Sri Vaishnavism, consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. An alternate narration of Ramayana does not state it so. It says that Sita later lived in her father's kingdom of Mithila with her sons Lava and Kusha as per the North Indian (especially in Uttar Pradesh and Bihar) custom that children be brought up in their nanihal, or maternal grandmother's place. Sita and her sons later live in Valmiki's ashram for the boys' education and military training. As per Tulsidas's Ramcharitmanas, both the princes grew extremely intelligent and strong under Rishi Valmiki's tutelage.
CHILDREN
According to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmiki's ashram, located in a forest on the banks of the River Tamsa.
As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Rama's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boy had stolen the horses. So Ramas brothers started attacking Luv and Kush. Although Rama's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. On his way there, Rama intuitively knew that Luv and Kush were his sons and purposely slept on his chariot to delay tension and confrontation with his sons as he knew it would be inappropriate for a father to fight his sons. Upon reaching the battlefield, the sage Valmiki interrupted the potential battle between father and sons by explaining to Rama that Luv and Kush were his sons. A familial reunion took place.
When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Rama desired Sita and his sons to live with him in his kingdom but as this took place, the general population of the kingdom resented Sita from returning. In response, Sita forsaked her like and sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth and ultimately returned to Rama in the form of Vishnu in Vishnu's abode - indicating that forced separation from her beloved husband is only limited in life on earth compared to her eternal union with her beloved in life after death.
LATER LIFE
Rama's reign is known as the Rama Rajya which lasted for 11,000 years. During this period, people were healthy, holy, satisfied and lived with complete peace and harmony. There was no evil, no wars, no natural calamity and no diseases. Rama ruled the whole earth without using military force as all kings submitted themselves to him. His brothers Bharata and Shatrughna settled in their later lives. Bharata, with the help of his uncle Yudhajita, conquered the eastern land of the Gandharvas and ruled it. Shatrughna slew the Asura Lavana and founded the city of Mathura. Rama acquired a rare gem from Rishi Agastya which entombed the powers of the gods Indra, Varuna, Yama and Kubera, which helped the king rule efficiently. After his reign, Rama and his brothers and his allies peacefully left the earth on the river Sarayu abandoning their mortal bodies. Valmiki Ramayana mentions an abode named Santanaka invested with all spiritual qualities and located beyond Brahmaloka, which was attained by all followers of Rama, after Rama along with his brothers, entered into Vaishnava potency. Lava and Kusha ruled Kosala and continued the solar race.
MARYADA PURUSHOTTAMA
As a person, Rama personifies the characteristics of an ideal person (purushottama) who is to be emulated. He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations (maryada). Rama's purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different backgrounds. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and his life's ambition. For such supreme sacrifices, and many other qualities, Rama is considered a maryada purushottamor the best of upholders of Dharma, a basically human but exemplary figure Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Rama gave the ideal of having a single wife. In Balakanda of Valmiki Ramayana it is written that Rama and Sita resided in each other's heart.
2. Rama always followed his promise at any cost. In fact, he went to forest to make his father's promise to Kaikeyi true. Another instance was when, he had promised the Spirit of Time that during their conversation, if anyone was to intrude, Rama would have pronounce an instant death sentence upon the individual. They were intruded upon by his beloved younger brother Lakshmana, and to keep his part of the promise, pronounced the death sentence. There are many examples of Rama's promises which he kept. Most important are the promise to sages to save their lives from Rakshasas, getting back Sugreeva's kingdom, making Vibhishana the king of Lanka.
3. Excellent friend: Rama had very touching relations with his friends irrespective of their status. Some of his friends are Nishada-raja Guha, King of Nishaadas (a caste whose profession was hunting the birds), Sugreeva (the Vanara king) and Vibhishana a Rakshasa.
4. Even towards his enemies, Rama showed great nobility and virtue. To gather information about the enemy army's strengths and weaknesses, Ravana sent two of his spies, Suka and Sarana, to the Vanara camps. Disguised as Vanaras they blended into the enemy camp, but Vibhishana saw through their deceit. The duo sought Rama's protection when the monkey warriors thrashed them. Rama gave them refuge. He then asked them what their mission was and whether they fulfilled it. After listening to them, he sent for a Vanara to give them a proper tour of all the Vanara camps and give them all the information they desired about the major soldiers and their strengths. He then told the spies to give this message to Ravana. "Tomorrow morning, I will destroy all of Lanka. Keep all sides of your palace well defended and be ready with all of your men by sunrise." The spies were greatly astonished with Rama's charisma, courage, and adherence to the codes of war. After Rama gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Rama, Rama defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Rama instead praised Ravana for a great fight that day, and asked him to retire and take rest, as he must be quite tired. Ravana was greatly embarrassed at this, but he was also gratified that Rama saved his life, and this led him to consider for a moment whether to retreat and give Sita back...
COMPANIONS
Even as Rama is the ideal conception of manhood, he is often aided and complemented in different situations by the characteristics by those who accompany him. They serve Rama devotedly, at great personal risk and sacrifice.
BHARATA AND LAKSHMANA
Absent when Rama is exiled, upon his return Bharata is appalled to learn of the events. And even though Kaikeyi had done all this for his benefit, Bharata is angered at the suggestion that he should take Ayodhya's throne. Denouncing his mother, Bharata proclaims to the city that he would go to the forest to fetch Rama back, and would serve out his term of exile himself. Although initially resentful and suspicious, the people of Ayodhya hail Bharata's selfless nature and courageous act. Despite his fervent pleas to return, Rama asserts that he must stay in the forest to keep his father's word. He orders Bharata to perform his duty as king of Ayodhya, especially important after Dasaratha's death, and orders Shatrughna to support and serve him. Returning saddened to the city, Bharata refuses to wear the crown or sit on the throne. Instead, he places the slippers of Rama that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Rama's beliefs and values in mind. When Rama finally returns, Bharata runs personally to welcome him back. Bharata is hailed for his devotion to his elder brother and dharma, distinguished from Lakshmana as he is left on his own for fourteen years. But he unfailingly denies self-interest throughout this time, ruling the kingdom only in Rama's name. Vasishtha proclaims that no one had better learnt dharma than Bharata, and for this piety he forms an essential part of the conception of perfect manhood, of the Seventh Avatara of Vishnu. Shatrughna's role to Bharata is akin to that of Lakshmana to Rama. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Rama's side. Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Rama's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Rama and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Rama blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Rama to calm himself, and despite the shock of the moment and the promise of travails to come, begin an arduous but systematic search for Sita. During times when the search is proving fruitless and Rama fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace.When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana twangs the bow inside the hall quaking the entire building and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, Sugriva's wife, that Lakshmana is pacified. Tara then scolds and galvanises Sugriva into honoring his promise to Rama. Sugriva and Rama are then reconciled with the help of Lakshmana and Tara. Sugriva sends the monkey hoards to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.Lakshmana is uniquely responsible for slaying Indrajit, the invincible son of Ravana who had humiliated Indra and the devas, and outwitted the brothers and the Vanaras on several occasions. Rishi Agastya later points out that this victory was the turning point of the conflict. Rama is often overcome with emotion and deep affection for Lakshmana, acknowledging how important and crucial Lakshmana's love and support was for him. He also trusts Lakshmana to carry out difficult orders – Lakshmana was asked to take Sita to the ashrama of Valmiki, where she was to spend her exile. Lakshmana's deep love for Rama, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Rama's superior in certain situations and perspectives. Lakshmana symbolizes a man's duty to his family, brothers and friends, and forms an essential part of the conception of ideal manhood, that Rama primarily embodies.
JATAYU, HANUMAN AND VIBHEESHNA
When Rama and Lakshmana begin the desperate search to discover where Sita had been taken, after traversing a distance in many directions, they come across the magical eagle Jatayu, who is dying. They discover from Jatayu that a rakshasa was flying away with a crying, struggling Sita towards the south. Jatayu had flown to the rescue of Sita, but owing to his age and the rakshasa's power, had been defeated. With this, Jatayu dies in Rama's arms. Rama is overcome with love and affection for the bird which sacrificed its own life for Sita, and the rage of his death returns to him in the climactic battle with Ravana.Rama's only allies in the struggle to find Sita are the Vanaras of Kishkindha. Finding a terrified Sugriva being hunted by his own brother, king Vali, Rama promises to kill Vali and free Sugriva of the terror and the unjust charge of plotting to murder Vali. The two swear everlasting friendship over sacred fire. Rama's natural piety and compassion, his sense of justice and duty, as well as his courage despite great personal suffering after Sita's kidnapping inspire devotion from the Vanaras and Sugriva, but especially Hanuman, Sugriva's minister. Devoted to Rama, Hanuman exerts himself greatly over the search for Sita. He is the first to discover that Sita was taken to Lanka, and volunteers to use his divine gifts in a dangerous reconnaissance of Lanka, where he is to verify Sita's presence. Hanuman hands Rama's ring to Sita, as a mark of Rama's love and his imminent intention of rescuing her. Though captured, he candidly delivers Rama's message to Ravana to immediately release Sita, and when his tail is burned, he flies and sets Lanka on fire. When Lakshmana is struck down and near death and Rama overcome with love and concern for his brother, Hanuman flies to the Himalayas on the urgent mission to fetch the sanjeevani medicinal herbs, bringing the entire mountain to Lanka so that no time is lost in saving Lakshmana. The Vanaras fight the rakshasas, completely devoted to Rama's cause. They angrily dismiss Ravana's efforts to create international divisions within their army when he suggested that Rama considered them, monkeys, as mere animals. At the end of the war, Indra restores life to the millions of fallen Vanaras.Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Rama. Although he loves his brother and Lanka, he fails in repeated efforts to make Ravana follow religious values and return Sita. Vibheeshana believes that Ravana's arrogance and callousness will cause the destruction of Lanka, which is a gross violation of a king's duty, and that Ravana's actions have only propagated evil. Vibheeshana refuses to defend the evil of Ravana's ways and inspired by Rama's compassion and piety, leaves Lanka to join the Vanara Army. His knowledge of rakshasa ways and Ravana's mind help Rama and the Vanaras overcome black magic and mystical weapons. At the end of the war, Rama crowns Vibheeshana as the king of Lanka. Vibheeshana, and to a greater extent Hanuman, embody the perfect devotee in the wider conception of perfect manhood.
RAMA IN WAR
When Rama is thirteen years old, he and his brother Lakshmana are taken by Vishwamitra to the forests, with the purpose of killing rakshasas who are wrecking the tapasya and sacrifices of brahmins. When asked to slay the demoness, Rama demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. Rama replies that "My father asked me to follow your orders, I will obey them even if it is a sin". Rama proceeds to slay Tadaka, a cursed yaksha demoness. The killing of Tadaka liberates the yaksha soul who was cursed for a sin, and had to adopt a rakshasi's body. It restores the purity of the sacrifices of the brahmins who live nearby, and protects the animals who live in the forest, and travelers. Rama and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu sons of Tadaka. Rama and Lakshmana guard the sacrifice, and when the two demons appear, Rama shoots an arrow named Manava Astra that carries Maricha across the lands and into the ocean, but does not kill him. Rama and his brother then proceed to kill Subahu and accompanying demons. Rama explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack. During the forest exile, sages plead for protection and help against evil rakshasas who spoil their sacrifices and religious activities and terrorize them. Many rakshasas had even killed and eaten sages and innocent people. At Janasthana, Rama uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana and Dushana . . .
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for further reading go to Rama (2)
Ramayana is the story of Shri Ram,the most righteous king of Ayodhya . He and his beautiful wife, Sita lived in the forest for 14 years to fulfil his father's vow ,leaving all the royal comforts.His brother,Lashmana also accompanied them.Ravana, the ten-headed demon, kidnapped Sita and took her to Lanka. Hanuman,(the monkey-faced)the great devotee of Ram found out where Sita was kept in captivity . Ram fought with Ravana, killed him and brought Sita backThen he ascended the throne again.
This is only a short outline of the story of Ram.There are hundreds of small stories and anecdotes within this great epic.
The "Ramayana" was originally written in Sanskrit by Valmiki. Kambar wrote it in Tamil. In Hindi, we have "Tulsi Ramayanam" by Tulsidas and the treatise is also written in many other Indian languages.
In this picture the idols are of the main characters of the epic,Ramayana which is a holy book for the Hindus , as they worship Him.This scene is the coronation of King Ram. Sita, Lakshmana and Hanuman are seen near Shri Ram.
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J J COLONY SAWDA
JAIN STHANAK BLOCK VILLAGE KARALA
KANWAR SINGH NAGAR QUMRUDDIN NAGAR
KARALA SUKHBIR NAGAR
KARALA VILLAGE
KUNWAR SINGH NAGAR QUMRUDDIN NAGAR
MADANPUR DABAS VILLAGE
MAHAVIR VIHAR
MOHD PUR MAJRI RAMA VIHAR
MOHD PUR MAJRI VILLAGE
MOHD PUR MAJRI VILLAGE RAMA VIHAR
MUNDKA
NANGLOI
NANGLOI EXTN-2C
NANGLOI EXTN-4 BLOCK A QUMRUDDIN NAGAR
NANGLOI JAT
NEELWAL
NILOTHI
NILOTHI EXTN
NIZAMPUR RASHIDPUR VILLAGE
QUMARUDDIN NAGAR
QUMRUDDIN NAGAR
RAJDHANI PARK
RAJENDRA PARK TYAGI COLONY NANGLOI
RAJENDRA PARK VILLAGE NANGLOI
RAM NAGAR COLONYVILLAGE QUMARUDDIN NAGAR
RAMA VIHAR BLOCK C MOHD PUR MAJRI VILLAGE
RAMA VIHAR BLOCK D MOHD PUR MAJRI VILLAGE
RAMA VIHAR BLOCK E MOHD PUR MAJRI VILLAGE
RAMA VIHAR MOHD PUR MAJRI VILLAGE
SHIV MANDIR BLOCK TIRTHANKAR NAGAR
SHIV VIHAR KARALA
SWARN PARK NANGLOI
TIKRI KALAN
VIKAS NAGAR NILOTHI
VILL GHEVRA
VILL RANI KHERA
VILL RASUL PUR
VILLAGE JAUNTI
VILLAGE KANJHAWLA
VILLAGE LADPUR
VILLAGE NANGLOI
VILLAGE TATESAR
YADAV PARK VILLAGE QUMARUDDIN NAGAR
9KIRARIVILLAGE NITHARI
KIRARI SULEMAN
KIRARI SULEMAN NAGAR
KIRARI SULEMAN VILLAGE
MUBARAK PUR DABAS VILLAGE
MUBARAKPUR ROAD
VILLAGE NITHARI
10SULTANPUR MAJRAMANGOLPURI
RAJ PARK
SULTAN PURI
SULTANPURI
11NANGLOI JATADHYAPAK NAGAR
AMAN PURI
AMBIKA ENCLAVE
AMBIKA VIHAR. PASCHIM VIHAR
BHERA ENCLAVE
BHIM NAGAR
BLOCK "Y"
CHANDAN VIHAR
GURU HAR KISHAN PASCHIM VIHAR
JIWAN NIKETAN PASCHIM VIHAR
JJ COLONY BLOCK "X"
JJ COLONY-III BLOCK M & N
JWALA PURI
KAVITA COLONY
LAXMI PARK
MEERA BAGH
MIANWALI NAGAR
NANGLOI JAT
NANGLOI VILL.
NIHAL VIHAR
PASCHIM VIHAR
PEERA GARHI
PUNJABI BASTI
QAMRUDDIN NAGAR SHIV RAM PARK
SAINI MOHALLA
SANGAM APPT. PASCHIM VIHAR
SHIV PARK VILL. NANGLOI
SHIV RAM PARK
SHIV RAM PARK QAMRUDDIN NAGAR
VANDANA VIHAR
YADAV PARK EXTN.
12MANGOL PURI (SC)MANGOL PURI
MANGOLPURI
ROHINI
13ROHINIBADLI INDUS. AREA
BADLI INDUS. AREA & SURAJ PARK
NAHARPUR VILLAGE
NAHARPUR VILLAGE & ROHINI SEC 7
PRASHANT VIHAR
RAJA VIHAR
ROHINI SEC 13
ROHINI SEC 14
ROHINI SEC 15
ROHINI SEC 7
ROHINI SEC 8
ROHINI SEC 9
ROHINI SEC-15
ROHINI SEC-9
ROHINI SECTOR -7
ROHINI SECTOR-13
SEC 14 EXTEN. ROHINI
SECTOR -13 ROHINI
SECTOR -9 & 13 ROHINI
SECTOR -9 ROHINI
SECTOR-18 ROHINI
SURAJ PARK
VILLAGE RAJAPUR SEC-9
14SHALIMAR BAGHHAIDER PUR VILLAGE
PITAMPURA
SHALIMAR BAGH
SHALIMAR VILLAGE
15SHAKUR BASTIJWALA HERI VILL
MULTAN NAGAR
NEW MULTAN NAGAR
PASCHIM PURI
PASCHIM VIHAR
PEERA GARHI CAMP
PITAMPURA PUBLIC SCHOOL PITAMPURA, DELHI
PITAMPURA SARASWATI VIHAR
RANI BAGH
RISHI NAGAR
SARASWATI VIHAR
SHAKUR BASTI
16TRI NAGARASHOKA PARK
CHANDER NAGAR
DEVA RAM PARK
DEVA RAM PARK, TRI NAGAR
GANESH PURA
GANESH PURA, KANHIYA NAGAR
GANESH PURA, TRI NAGAR
GOLDEN PARK
HANSA PURI
HARSH VIHAR
HARYANA POWER STATION COLONY
JAI MATA MARKET
KANHIYA NAGAR
LAWRANCE ROAD
LEKHU NAGAR, TRI NAGAR
MAHENDER PARK
NARANG COLONY
ONKAR NAGAR
PITAMPURA
RAJA PARK
RAJDHANI ENCLAVE
RAM PURA
RAMPURA
SHAKUR PUR
SHAKURPUR
SHAKURPUR VILLAGE
SHANTI NAGAR(GANESH PURA), TRI NAGAR
SHANTI NAGAR, GANESH PURA, TRI NAGAR
SHANTI NAGAR, TRI NAGAR
SRI NAGAR, SHAKURPUR
VISHRAM NAGAR
17WAZIRPURASHOK VIHAR PH I
ASHOK VIHAR PH I& II
ASHOK VIHAR PH II
ASHOK VIHAR PH III
ASHOK VIHAR PH IV
BHARAT NAGAR
INDL AREA WAZIRPUR
KESHAV PURAM
NIMRI COLONY
SATYAWATI COLONY
SAWAN PARK
SHAKTI NAGAR EXTN
WAZIR PUR INDL AREA
WAZIR PURI INDL AREA
WAZIRPUR INDL AREA
WAZIRPUR JJ COLONY
WAZIRPUR VILLAGE
WAZIRPURI INDL AREA
WAZUR PUR INDL AREA
18MODEL TOWN'A' BLOCK 'B' BLOCK MODEL TOWN-I
'B' BLOCK MODEL TOWN-III
BHAGWAN DASS AHATA DELHI ADMN. FLATS
BIRLA MILL QTRS
BLOCK 1, 2 ROOP NAGAR
BLOCK 3, 4 ROOP NAGAR
BLOCK-2 MCD QTRS ROOP NAGAR
BLOCK-4, 5, 6, 8 ROOP NAGAR
BLOCK-A, KAMLA NAGAR
BLOCK-D, KAMLA NAGAR
BLOCK-E BANGLOW ROAD
BLOCK-E KAMLA NAGAR
BLOCK-F KAMLA NAGAR
BLOCK-G & UB JAWAHAR NAGAR
BLOCK-UA JAWAHAR NAGAR
BLOCK-UB JAWAHAR NAGAR
BLOOK-7 ROOP NAGAR
C. C. COLONY
C-BLOCK MODEL TOWN-II
C-BLOCK MODEL TOWN-III
C-BLOCK, R P BAGH
D & F-BLOCK MODEL TOWN-1/2
D T C COLONY
D, H & G BLOCK MODEL TOWN-III
D-BLOCK MODEL TOWN-III
D-BLOCK, R P BAGH
DERAWAL NAGAR
DERAWALA NAGAR
DERAWALA NAGAR GUJRAWALA TOWN
DESU COLONY
'F' BLOCK MODEL TOWN-II
GHANTA GHAR
GT KARNAL ROAD
GUJRANWALA TOWN-1
GUJRAWALA TOWN BIJLI APARTMENT
GUJRAWALAN TOWN
GULABI BAGH
GUR MANDI
ISHWAR COLONY NEW GUPTA COLONY
JAIN COLONY, R P BAGH
JAWAHAR NAGAR NEW CHANDRAWAL
K & D-BLOCK MODEL TOWN-III
K BLOCK MODEL TOWN-II
KABIR NAGAR, R P BAGH
KALYAN VIHAR
KAMLA NAGAR KOHLAPUR RD CHANDRAWAL
KAUSHALPURI AZADPUR
KAUSHALPURI, LAL BAGH, C-BLOCK, AZADPUR
KAUSHALPURI, LAL BAGH, T-HUTS, AZADPUR
KHILONA BAGH GURDWARA NANAK PIO
LAL BAGH AZAD PUR
LAL BAGH MAUZI WALA BAGH AZADPUR
LAL BAGH(HUTS), AZADPUR
LAL BAGH, AZADPUR
MAHENDRU ENCLAVE
MCD COLONY AZAD PUR
MOJIWALA BAGH AZADPUR
MUBARAK BAGH BEHIND P.S.MODAL TOWN
N-BLOCK, LAL BAGH, AZAD PUR
NEW CHANDRAWAL JAWAHAR NAGAR
NEW GUPTA COLONY
NEW POLICE LINE KINGSWAY CAMP
OLD GUPTA COLONY
PREM NAGAR
PRIYADARSHNI VIHAR
R P BAGH
R P BAGH, T-HUTS, AHATA
R P BAGH, T-HUTS, KABIR NAGAR
ROSHANARA ROAD
SANGAM PARK
SANGAM PARK DHOBI GHAT
SANGAM PARK R P BAGH
SANGAM PARK, R P BAGH
SHAKTI NAGAR
SINDHORA KALAN
STATE BANK COLONY
T-HUTS VILLAGE RAJPURA GURMANDI, DOBLE STORY FLATS
T-HUTS, LAL BAGH AZAD PUR
TRIPOLIA , R P BAGH
VILLAGE RAJPURA GURMANDI
VILLAGE RAJPURA GURMANDI T-HUTS
VILLAGE RAJPURA T-HUTS GURMANDI
VILLAGE RAJPURA, T-HUTS, GURMANDI
VILLAGE SINDHORA KALAN
19SADAR BAZARANAND PARBAT
AZAD MARKET TELIWARA
BAHADUR GARH ROAD
BAHADUR GARH ROAD, QUTAB ROAD
BARA HINDU RAO
BERI WALA BAGH
DAYA BASTI
DAYA BASTI RAILWAY COLONY
DEPUTY GANJ
GULABI BAGH
INDER LOK
KISHAN GANJ
KISHAN GANJ, AMBA BAGH, PADAM NAGAR
KISHAN GANJ, BAGH KARE KHAN
KISHAN GANJ, CHANDER SHEKHAR AZAD COLONY
KISHAN GANJ, PADAM NAGAR
KISHAN GANJ, RLWY COLONY
KISHAN GANJ, SWAMI DAYANAND COLONY
KISHAN GANJ, BALJEET NAGAR
PAHARI DHIRAJ
PAHARI DHIRAJ, DEPUTY GANJ
PAHARI DHIRAJ, GALI AHIRAN
PRATAP NAGAR
PULBANGANSH, RAM BAGH ROAD
RAM BAGH ROAD
ROSHAN ARA ROAD
ROSHNARA ROAD
ROSHNARA ROAD, SUBZI MANDI
SADAR BAZAR
SADAR BAZAR, BAHADUR GARH ROAD
SADAR BAZAR, FAIZ GANJ
SADAR BAZAR, GALI AHIRAN
SADAR NALA ROAD BARA TOOTI
SARAI ROHILLA
SARAI ROHILLA, EST MOTI BAGH
SARAI ROHILLA, VIVEKA NANDPURI
SARAI ROHILLA, WEST MOTI BAGH
SHASTRI NAGAR
SUBHADRA COLONY
SUBZI MANDI
SUBZI MANDI, AZAD MARKET
TELIWARA
TELIWARA PUL MITHAI
TELIWARA, PARTAP MARKET
TELIWARA, SHEESH MAHAL
TELIWARI, KISHAN GANJ
TOKRI WALAN, AZAD MARKET
TULSI NAGAR
VASU DEV NAGAR, PRATAP NAGAR
20CHANDNI CHOWKKHARI BAOLI
ALIPUR ROAD
ARUNA NAGAR
BELA ROAD
BHAGIRATH PALACE
BOULWARD ROAD
CHAHAL PURI
CHANDGI RAM AKHARA
CHANDRAWAL ROAD
CHIRA KHANA
DARIBA KALAN
DARYA GANJ
DHARAM PURA
FAIZ BAZAR
FATEH PURI
H.C. SEN MARG
JAMA MASJID
KASHMERE GATE
KATRA NEEL CHANDNI CHOWK
KHYBER PASS
KINARI BAZAR
KUCHA CHELAN
KUCHA MAUTHER KHAN
LAL QUILA YAMUNA BRIDGE
MADARSHA ROAD
MALIWARA
MATIA MAHAL
MORI GATE
MOTIA BAGH
NAI BASTI NAYA BAZAR
NAI SARAK
NAWAB GANJ
NAYA BAZAR
NICLSON ROAD
OLD CHANDRAWAL
PHATAK RANG MAHAL
PULL MITHAI
RAJNIWAS MARG
RAJPUR ROAD
RAM KISHOR ROAD
S P MUKHERJEE MARG
SARAI PHOOSE
TIS HAZARI
UNDER HILL ROAD
VAID WARA
YAMUNA BAZAR
21MATIA MAHALAJMERI GATE
ASAF ALI ROAD
CHANDNI MAHAL
CHATTA LAL MIAN
CHAWRI BAZAR
CHHATTA LAL MIAN
CHITLI QABAR
CHURIWALAN
DDU MARG
DELHI GATE
G B PANT COMPLEX
GANJ MIR KHAN
HAUZ QAZI
JAMA MASJID
LAL KUAN
M A M C
MAHARAJA RANJIT SINGH MARG
MAMC COMPLEX
MATA SUNDRI ROAD
MATIA MAHAL
MINTO ROAD
MIRDARD ROAD
PAHARI BHOJLA
RAKAB GANJ
RAUSE AVENUE
SITA RAM BAZAR
SUIWALAN
TAGORE ROAD
THOMSON ROAD
TIRAHA BEHRAM KHAN
TURKMAN GATE
22BALLIMARANAHATA KALE SAHIB
AHATA KIDARA
AHATA KIDARA DOUBLE STOREY QRS.
AHATA KIDARA SADARNALA ROAD
AHATAKALE SAHIB
AMARPURI
AMARPURI, NABI KARIM
BAGICHI ALLAUDDIN
BAGICHI RAGHUNATH
BAGICHI RAGHUNATH BASTI JULAHAN
BARA DARI SHER AFGAN
BARA HINDU RAO
BARADARI SHER AFGAN
BASTI BAGRIAN
BASTI HARPHOOL SINGH
BASTI JULAHAN
BAZAR BALLI MARAN
BAZAR CHANDNI CHOWK
BAZAR LAL KUAN
BAZAR LAL KUAN (NAYABANS)
BAZAR LAL KUAN AHATA KALE SAHIB
BAZAR LAL KUAN NAYA BANS FARASH KHANA
CHAMELIAN ROAD
CHAMELIAN ROAD AHATA KIDARA
CHAWRI BAZAR NAI SARAK
CHINYOT BASTI
DHARAM PURA
FAIZAL ROAD
FARASH KHANA
GALI SHYAMJI
HAVELI HISSAMUDDIN HAIDER
HOSHIAR SINGH MARG
IDGAH ROAD
IDGHA ROAD
JHANDEWALAN ROAD
JOGIWARA
KHARI BAOLI
KRISHNA BASTI
KRISHNA BASTI, AMARPURI
KUCHA REHMAN
KUCHA REHMAN CHANDNI CHOWK
KUCHA REHMAN NAI SARAK
KUNCHA PANDIT
LAXMAN PURA
MM ROAD
MOHALLA CHARAN DASS
MOHALLA CHARAN DASS GALI LOHE WALI
MOHALLA NIYARIYAN
MOHALLA SIKRIGRAN
MOHALLA YOGMAYA, BAGICHI, ALLAUDDIN
MOTIA KHAN
MOTIA KHAN AKHARA, JAIN MANDIRIDGAH ROAD
MULTANI DHANDA, PAHAR GANJ
NABI KARIM
NABI KARIM, QUTAB ROAD
NAI SARAK
NAI WARA
NAYA BANS
PAHARI DHIRAJ RANI JHANSI ROAD
PAHARIDHIRAJ
PREM NAGAR
QASAB PURA
QASAB PURA SADAR NALA ROAD
QASABPURA CHAMELIAN RD
QUTAB MARG, NABI KARIM
QUTAB MARG, NABI KARIM, HANUMAN MANDIR, BALLAH
QUTAB ROAD
RAILWAY AREA, RAM NAGAR
RAM NAGAR , QUTAB ROAD
RAM NAGAR AARAKASHAN ROAD
RANI JHANSI ROAD
RODGRAN
SADAR BAZAR
SADAR NALA ROAD
SADAR NALA ROAD GALI KHIRKI SARAI KHALIL
SADAR NALA ROAD GALI NO.11
SADAR NALA ROAD GHASMANDI
SADAR NALA ROAD QUTAB ROAD
SADAR THANA ROAD
SARAI KHALIL KUCHA LALLU MISSAR
SARDHA NAND MKT.
SHANKAR MARG
SHANKAR MARG, NABI KARIM
TEL MILL MARG
23KAROL BAGH (SC)RAMESHWARI NEHRU NAGAR
AHATA THAKAR DASS, NEAR SARAI ROHILLA RLWY STATION
AMBEDKAR BHAWAN
ARAM BAGH
ARYA NAGAR
BAGH RAOJI
BAPA NAGAR
BEADON PURA
CHANDIWALAN
CHUNA MANDI
DB GUPTA ROAD
DEV NAGAR
DORIWALAN
FAIZ ROAD
GAUSHALA BARADARI
GAUSHALA MARG
JHANDEWALAN
JOSHI ROAD
KASERUWALAN
KATRA GANGA BISHAN
KISHAN GANJ
KISHAN GANJ RAILWAY AREA
LADDU GHATI
MAIN BAZAR PAHAR GANJ
MANAK PURA
MANTOLA
MOHALLA BHAGRAOJI
MOTIA KHAN
MULTANI DHANDA
NAIWALA
NAIWALA, KAROL BAGH
NEW ROHTAK ROAD
RAIGAR PURA
RAILWAY COLONY BASANT ROAD
RAMJAS ROAD
REGAR PURA
SHIDHI PURA
SHORA KOTHI
SIDHIPURA
TIBBIA COLLEGE
24PATEL NAGARANAND PARBAT THAN SINGH NAGAR
BALJEET NAGAR
DMS PATEL NAGAR
DTC COLONY PATEL NAGAR
EAST PATEL NAGAR
MC PRY SCHOOL MOLAR BASTI
NEHRU NAGAR
NEW RANJIT NAGAR
NEW RANJIT NAGAR (DDA FLATS)
OLD RANJIT NAGAR
PARSAD NAGAR
PATEL NAGAR
PREM NAGAR
RANJEET NAGAR
SHADI KHAM PUR
SHADI KHAMPUR
SHADI PUR MOLAR BASTI
SHADIPUR MOLAR BASTI
SOUTH PATEL NAGAR
WEST PATEL NAGAR
25MOTI NAGARMOTI NAGAR
ASHOKA PARK EAST PUNJABI BAGH
BHAGWAN DASS NAGAR
EAST PUNJABI BAGH
EAST PUNJABI BAGH
JAIDEV PARK, BHAGWAN DASS NAGAR EXTN.
KARAMPURA
KIRTI NAGAR
KIRTI NAGAR (JAWAHAR CAMP)
KIRTI NAGAR , HARIJAN CAMP
KIRTI NAGAR CHUNA BHATTI INDL. AREA,
KIRTI NAGAR INDL. AREA
KIRTI NAGAR INDL. AREA (KAMLA NEHRU CAMP)
KIRTI NAGAR TIMBER MARKET
MADAN PARK
MANOHAR PARK EAST PUNJABI BAGH
MANSAROVER GARDEN
MOTI NAGAR
NAJAFGARH ROAD FACTORIES
NEW MOTI NAGAR
NEW MOTI NAGAR H-IL COLONY GURUNANAK COLONY
NEW MOTI NAGAR KARAM PURA MARKET
NEW MOTI NAGAR, FIRE STATION, . H-IL COLONY
RAILWAY COLONY EAST PUNJABI BAGH
RAJOURI GARDEN
RAJOURI GARDEN .BANK ENCLAVE
RAMA ROAD
RAMA ROAD ZAKHIRA
RAMESH NAGAR
RAMESH NAGAR (SHARDAPURI)
SARASWATI GARDEN
SHARDAPURI MANSAROVER GARDEN
SUDERSHAN PARK
T HUTS NEAR SOI STEEL INDUSTRY, RAMA ROAD
ZAKHIRA
ZAKHIRA (RAKHI MARKET)
ZAKHIRA AMAR PARK
ZAKHIRA DAYA BASTI RLY STATION
26MADIPUR (SC)BALI NAGAR
BASAI DARAPUR
MADIPUR
MADIPUR COLONY
MADIPUR JJ COLONY
MADIPUR VILLAGE
PASCHIM PURI
PUNJABI BAGH
PUNJABI BAGH EXTENSION
PUNJABI BAGH EXTN
RAGHUBIR NAGAR
RAJA GARDEN
RAJOURI GARDEN EXTN
SFS MADIPUR
SFS MADIPUR COMMUNITY CENTER
TAGORE GARDEN EXT.
VISHAL ENCLAVE
27RAJOURI GARDENCHAND NAGAR
CHAUKHANDI
GANGA RAM VATIKA
GURU GOVIND SINGH RAGHUBIR NAGAR
HMP RAGHUBIR NAGAR
HMP, RGB RAGHUBI NAGAR
J J COLONY CHAUKHANDI
J J COLONY KHYALA
KHYALA VILLAGE
MUKH RAM GARDEN
MUKH RAM GARDEN EXTN
MUKHARJI PARK
MUKHERJEE PARK EXTN
MUKHRA PARK EXTN
NARSING GARDEN
RAGHUBIR NAGAR
RAJOURI GARDEN
RAM NAGAR
RAVI NAGAR
RGB, RGA RAGHUBIR NAGAR
SANT NAGAR
SANT NAGAR EXTN
SHAM NAGAR EXTN.
SHAYAM NAGAR
SHYAM NAGAR
SHYAM NAGAR VISHNU GARDEN
TAGORE GARDEN
TAGORE GARDEN EXTN
TC CAMP RAGHUBIR NAGAR
TILAK NAGAR
TITAR PUR
TITAR PUR & TAGORE GARDEN
VISHNU GARDEN
28HARI NAGARASHA PARK
FATEH NAGAR
GOPAL NAGAR
HARI NAGAR
HARI NAGAR MAYA PURI
HARI NAGAR PRATAP NAGAR
JANAK PARK
JANAK PURI
JANAKPURI
LAJWANTI GARDEN
MAYA PURI
MAYAPURI, PH-II KHAZAN BASTI
MAYAPURI, PH-II, KHAZAN BASTI
MAYAPURI, PH-IIKHAZAN BASTI
MAYAPURIPH-II, KHAZAN BASTI
NANGAL RAYA
NANGAL RAYA VILLAGE
PARTAP NAGAR
SUBHASH NAGAR
TIHAR VILLAGE
VIKRANT ENCLAVE
29TILAK NAGARAJAY ENCLAVE, ASHOK NAGAR ASHOK NAGAR
ASHOK NAGAR
ASHOK NAGAR DOUBLE & SINGLE QUARTER
GANESH NAGAR
GURU NANAK NAGAR
HARIJAN COLONY DOUBLE STOREY
INDRA CAMP NO4 VIKAS PURI
JANTA FLAT KG-3 VIKAS PURI
JANTA FLATS SITE I & BLOCK A VIKAS PURI
JANTA FLATS SITE-1 VIKAS PURI
KESHOPUR TANK
KESHOPUR VILLAGE
KRISHNA PARK
KRISHNA PARK EXTN
KRISHNA PURI
LIG FLAT KG-2 VIKAS PURI
M.B.S. NAGAR SATN GARH
MEENAKSHI GARDEN TILAK NAGAR POLICE STATION
NEW KRISHNA PARK AND P M SOCIETY FLATS
NEW MAHAVIR NAGAR
NEW MAHAVIR NAGAR DELHI ADM QTR
NEW MAHAVIR NAGAR KRISHNA PARK GALI NO 16, 17, 13, 14
NEW MAHAVIR NAGAR L BLOCK GALI NO 21, 22, 18, 19, 20
NEW MAHAVIR NAGAR L-2 BLOCK
NEW SHAHPURA M.B.S. NAGAR
OLD MAHAVIR NAAR S-4
OLD MAHAVIR NAGAR
POLICE COLONY QUARTERS VIKAS PURI
PRITHVI PARK
RAVI NAGAR EXTN
RESETTLEMENT COLONY BLOCK B KHYALA
RESETTLEMENT COLONY KHYALA
SANT GARH
SHANKAR GARDEN A& B BLOCK VIKAS PURI KRISHNA PARK
SHANKAR GARDEN T-HUT VIKAS PURI
TILAK NAGAR
TILAK VIHAR
VIKAS KUNJ VIKAS PURI
VIKAS KUNJ VIKAS PURI
VIKAS PURI
VIKAS PURI BLOCK A
VIKAS PURI EXT
VISHNU GARDEN
VISHNU GARDEN EXT
30JANAK PURICHANAKYA PLACE
CHANAKYA PLACE PART-I
CHANAKYA PLACE PART-II
DAYAL SIR COLONY UTTAM NAGAR
EAST UTTAM NAGAR
HARI NAGAR
INDIRA PARK
INDIRA PARK EXT & RAM DATT ENCLAVE
JANAK PURI
JANAKPURI
JEEWAN PARK
MAHAVIR ENCLAVE Par2 & PART-III
MAHAVIR ENCLAVE PART-2
MAHAVIR ENCLAVE PART-3
MAHAVIR ENCLAVE PART-II
MAHAVIR ENCLAVE PART-III
MAHINDRA PARK
OLD SITA PURI
PREM NAGAR UTTAM NAGAR
SHIV NAGAR
SITA PURI
SITA PURI EXT
SITA PURI PART-I
SITA PURI PART-I & HARIJAN BASTI SITA PURI
SITA PURI PART-II
TIHAR JAIL
UTTAM NAGAR
VARINDER NAGAR
31VIKASPURIA-1 BLOCK HASTSAL ROAD, UTTAM NAGAR
A-1 BLOCK MARKET HASTSAL ROAD, UTTAM NAGAR
A-1 BLOCK, OM VIHAR PH-V
A-2 & B-2 BLOCK HASTSAL VIHAR
A-2 BLOCK HASTSAL ROAD, UTTAM NAGAR
A-BLOCK HASTSAL ROAD, UTTAM NAGAR
A-BLOCK HASTSAL VIHAR
A-BLOCK VIKAS NAGAR EXTN.
A-BLOCK, J.J.COLONY, HASTSAL
A-BLOCK, J.J.COLONY, SHIV VIHAR
A-BLOCK, VIKAS NAGAR
AG-1, VIKAS PURI
AMAR SINGH PARK, BAPROLA
AMBEDKAR PLACE, BAPROLA
ANAND KUNJ, KG-1, VIKAS PURI
ARUNODAYA & MINOCHA APTTS., VIKAS PURI
B & C-BLOCK VIKAS NAGAR EXTN.
BAKARWALA VILLAGE, BAKKARWALA
BAPROLA VIHAR, BAPROLA
BAPROLA VILLAGE
B-BLOCK, HASTSAL VIHAR
B-BLOCK, J.J.COLONY, HASTSAL
B-BLOCK, J.J.COLONY, SHIV VIHAR
B-BLOCK, VIKAS NAGAR
BLOCK-A, VIKAS NAGAR PH-1
BLOCK-B, VIKAS NAGAR PH-II & III
BRAHMPURI, RANHOLA
C, D, E & F BLOCK, VIKAS NAGAR
C-BLOCK VIKAS PURI
C-BLOCK, J.J.COLONY, HASTSAL
C-BLOCK, J.J.COLONY, SHIV VIHAR
CHANCHAL PARK BAKKARWALA
D & E BLOCK, VIKAS NAGAR
D-1 BLOCK, OM VIHAR PH-V
D-2 BLOCK, OM VIHAR PH-V
DALL MILL ROAD, UTTAM NAGAR
DASS GARDEN, BAPROLA
D-BLOCK, HASTSAL VIHAR
D-BLOCK, J.J.COLONY, SHIV VIHAR
D-BLOCK, OM VIHAR PH-V
DEEP ENCLAVE, VIKAS NAGAR
DEEP VIHAR, VIKAS NAGAR
DEEPAK VIHAR, VIKAS NAGAR
DEFENCE ENCLAVE, MOHAN GARDEN
DG-1, VIKAS PURI
DG-II, VIKAS PURI
DG-III & CHARAK SADAN, VIKAS PURI
DG-III, VIKAS PURI
E & E1 BLOCK, OM VIHAR PH-V
E & G-BLOCK, HASTSAL VIHAR
E-BLOCK, J.J.COLONY, SHIV VIHAR
E-BLOCK, OM VIHAR PH-V
E-BLOCK, OM VIHAR PH-V & ROOP VIHAR
F-BLOCK, HASTSAL VIHAR
F-BLOCK, VIKAS PURI
FG-1, AIRPORT, OXFORD SR. SEC. SCHOOL APTTS., VIKAS PURI
G-1 BLOCK GOVERDHAN PARK, UTTAM NAGAR
GUPTA ENCLAVE, VIKAS NAGAR
GURDAYAL VIHAR BAKKARWALA
HASTSAL ROAD, UTTAM NAGAR
HASTSAL VILLAGE
HEMANT ENCLAVE & TILAK ENCLAVE, MOHAN GARDEN
INDIRA CAMP NO.3, VIKAS PURI
INDIRA CAMP NO.5, VIKAS PURI
J J COLONY, BAKKARWALA
JAI VIHAR (HARPHOOL VIHAR), BAPROLA
JAI VIHAR BAPROLA
JAI VIHAR EXTN. BAPROLA
JANTA FLATS, HASTSAL
JANTA FLATS, SITE-3, VIKAS PURI
JHUGGI, KALI BASTI, HASTSAL
K-5 EXTN. MOHAN GARDEN
K-6 & K-5 EXTN., MOHAN GARDEN
KALI BASTI, T-CAMP, HASTSAL
KANGRA NIKETAN, VIKAS PURI
KG-1 VIKAS PURI
KG-1, MG-1, VIKAS PURI
KRISHI APPTT., VIKAS PURI
KUNWAR SINGH NAGAR, RANHOLA
LIG FLATS, HASTSAL
LIONS ENCLAVE, VIKAS NAGAR
M, M EXTN. & A-BLOCK VIKAS NAGAR
MAHARANI ENCLAVE, VIKAS NAGAR
MAHENDRA, GULMOHAR, SHIVAM
MAHESH VIHAR, OM VIHAR
M-BLOCK, VIKAS PURI
MEHTA ENCLAVE, RAJHANS VIHAR, BHIM ENCLAVE, VIKAS NAGAR
NANGLI VIHAR EXTN. BAPROLA
NEW SAINIK VIHAR MOHAN GARDEN
NIGHTINGALE, EVERSHINE, VIASHALI
OM VIHAR, PH-V
PARMARTH APTT., RAKSHA VIKAS, LOKVIHAR
POONAM VIHAR, PANCHSHEEL ENCLAVE, MOHAN GARDEN
PRASHANT ENCLAVE, BAPROLA
PRESS ENCLAVE, VIKAS NAGAR
PRIYA SADAN & RAVI APTTS., VIKAS PURI
PROMISE & PANCHWATI SOCIETY, VIKAS PURI
PURTI, ORDINANCE & NAVYUG APTTS., VIKAS PURI
R-4 & 5 BLOCK, MOHAN GARDEN
RAJAN VIHAR, VIKAS NAGAR
RAKSHA ENCLAVE, MOHAN GARDEN
RANHOLA VILLAGE
R-BLOCK, VIKAS NAGAR
RISHAL GARDEN, RANHOLA
SAI ENCLAVE, MOHAN GARDEN
SAINIK ENCLAVE MOHAN GARDEN
SAINIK ENCLAVE, MOHAN GARDEN
SAINIK ENCLAVE, VIKAS NAGAR
SAINIK ENCLAVE, KUMHAAR COLONY
SAINIK VIHAR, MOHAN GARDEN
SAMAJ KALYAN, MAYA APTTS., VIKAS PURI
S-BLOCK, VIKAS NAGAR
SETHI ENCLAVE, MOHAN GARDEN
SHIV RAM PARK EXTN. RANHOLA
SHIV VIHAR, RANHOLA
SITE-II & C-BLOCK, VIKAS PURI
SITE-IV, GANGOTRI APTTS, VIKAS PURI
SUNRISE, JUPITAR & NALNANDA
SURAKSHA VIHAR, VIKAS NAGAR
SURAKSHA, ENCLAVE
SURYA KIRAN, ARJUN GEVA & PANCHDEEP APTTS., VIKAS PURI
TILAK ENCLAVE, GANGA VIHAR, MOHAN GARDEN
TILANG PUR KOTLA, VIHAR
TILANGPUR KOTLA VILLAGE
TYAGI ENCLAVE, MOHAN GARDEN
VIDYA VIHAR, HASTSAL
VIKAS ENCLAVE, VIKAS NAGAR
VIKAS KUNJ, VIKAS NAGAR
VIKAS VIHAR, VIKAS NAGAR
VILLAGE BUDHELA
YADAV ENCLAVE, VIKAS NAGAR
32UTTAM NAGARVIPIN GARDEN
ANAND VIHAR
ANOOP NAGAR
BHAGWATI GARDEN
BHAGWATI VIHAR
BINDA PUR
BINDAPUR
GEETA ENCLAVE
GULAB BAGH
INDRA PARK
JANAKI PURI
KESHO RAM PARK
KIRAN GARDEN
MOHAN GARDEN
NAND RAM PARK
NAWADA
NEW JANAKI PURI
OM VIHAR
PRATAP GARDEN
RAMA PARK
ROHTASH NAGAR
SANJAY ENCLAVE
SANTOSH PARK
SEWAK PARK
SUBHASH PARK
UTTAM NAGAR
UTTAM VIHAR
VANI VIHAR
VIJAY VIHAR
VIKAS VIHAR
VIPIN GARDEN
VISHU VIHAR
33DWARKABRAHMPURI , PANKHA ROAD
DABRI EXT.
DABRI VAISHALI
DABRI VILLAGE
DABRI VILLAVE
DASHRATH PURI
DDA POCKET-6, NASIR PUR
DURGA PARK
EAST SAGAR PUR
EAST SAGAR PUR BASTI
EAST SAGAR PUR HARIJAN BASTI
G BLOCK, SAGARPUR WEST
GANDHI MARKET, WEST SAGARPUR
GEETANJALI PARK, WEST SAGARPUR
H BLOCK, WEST SAGARPUR
HARIJAN BASTI, WEST SAGARPUR
I BLOCK, WEST SAGARPUR
INDRAPARK, PALAM COLONY
J BLOCK, SAGARPUR WEST
JAGDAMBA VIHAR , WEST SAGARPUR
KAILASH PURI EXTENSION
KAMAL PARK, PALAM
M BLOCK, WEST SAGARPUR
MADAN PURI, WEST SAGARPUR
MAHAVIR ENCLAVE
MAHAVIR ENCLAVE-I
MAIN SAGAR PUR
MAIN SAGAR PUR, GALI NO. 7
MANGALA PURI
MOHAN BLOCK, WEST SAGARPUR
NASIR PUR VILLAGE
NASIR PUR VILLAGE, HARIZAN BASTI
PANKHA ROAD MOHAN NAGAR
PANKHA ROAD VASIST PARK
PANKHA ROAD, VASIST PARK
RAGHU NAGAR
SAGARPUR WEST, DAYAL PARK
SAGARPUR WEST, HANSA PARK
SAGARPUR, SHIV PURI
SANKAR PARK, WEST SAGARPUR
SYNDICATE ENCLAVE
VEER NAGAR, SHANKER PARK
VEER NAGAR, WEST SAGARPUR
WEST SAGARPUR, ASHOK PARK
34MATIALAA BLOCK BHARAT VIHAR KAKRAULA
A BLOCK TARA NAGAR, KAKRAULA VILLAGE
AMBER HAI VILLAGE
ARJUN PARK A BLOCK
ARJUN PARK B BLOCK
ARJUN PARK C BLOCK
ARJUN PARK D BLOCK
BADU SARAI
BAJAJ ENCLAVE EXTN.
BHARAT VIHAR KAKRAULA
CHHAWLA
D BLOCK BHARAT VIHAR KAKRAULA
DARIYA PUR KHURD
DAULATPUR VILLAGE
DEENDARPUR SHYAM VIHAR
DINDARPUR
DINDARPUR VILLAGE SHYAM VIHAR
DWARKA SECTOR 12
DWARKA SECTOR 14
DWARKA SECTOR 11 & 12
DWARKA SECTOR 13
DWARKA SECTOR 13 & 14
DWARKA SECTOR 13 & SFS FLATS
DWARKA SECTOR 13 & 14
DWARKA SECTOR 13& 14
DWARKA SECTOR 16A J J COLONY
DWARKA SECTOR- 18A & 17
DWARKA SECTOR 22 & 23
DWARKA SECTOR 3 J J COLONY
DWARKA SECTOR-10
DWARKA SECTOR-11
DWARKA SECTOR-11& 12
DWARKA SECTOR-16A J J COLONY
DWARKA SECTOR-17, 18A & 19
DWARKA SECTOR-17, 18A & 19
DWARKA SECTOR-19
DWARKA SECTOR-22 & 23
DWARKA SECTOR-3
DWARKA SECTOR-3 DDA PKT
DWARKA SECTOR-4
DWARKA SECTOR-5
DWARKA SECTOR-6
DWRKA SECTOR-10
GALIBPUR VILLAGE
GHASIPURA
GHASIPURA ISHWAR COLONY
GHASIPURA NANGLI DAIRY
GHASIPURA NANGLI VIHAR
GHUMAN HERA VILLAGE
GOYLA DAIRY JHUGGI BASTI
GOYLA KHURD VILLAGE
HARI VIHAR KAKRAULA
HASANPUR VILLAGE
JAIN COLONY PART-I
JAIN COLONY PART-II& III
JAIN PARK A BLOCK
JAIN PARK B, C& D BLOCK
JHATIKRA VILLAGE
JHULJHULI VILLAGE
KAKRAULA VILLAGE
KANGANHERI
KHARKHARI (NAHAR)
KHARKHARI JATMAL
KHARKHARI RAUNDH VILLAGE
KHERA DABUR
MANSA RAM PARK
MANSA RAM PARK B BLOCK
MANSA RAM PARK B& C BLOCK
MANSA RAM PARK E BLOCK
MATIALA VILLAGE
MATIALA VILLAGE NANHE PARK
NANAKHERI
NAND VIHAR KAKRAULA DAIRY
NANGLI SAKRAWATI
NANGLI SAKRAWATI ANAND VIHAR
NANHE PARK NEW T BLOCK
OM VIHAR EXTENSION
OM VIHAR EXTENSION KHUSHI RAM PARK
PANDWALA KALAN VILLAGE
PANDWALA KHURD VILLAGE
PAPRAWAT VILLAGE
PATEL GARDEN
POCHAN PUR VILLAGE
POCHAN PUR VILLAGE EXTN.
QUTUB VIHAR C, D & H BLOCK
QUTUB VIHAR PH-1 A& B BLOCK
QUTUB VIHAR PHASE-2 A& B BLOCK
QUTUB VIHAR PHASE-2 C& D BLOCK
QUTUB VIHAR PHASE-2 E BLOCK
QUTUB VIHAR PHASE-2 F BLOCK
RANAJI ENCLAVE PART-1
RANAJI ENCLAVE PART-2
RANAJI ENCLAVE PART-3
RAWTA VILLAGE
RAWTA VILLAGE/DAURALA VILLAGE
REWLA KHANPUR VILLAGE
SAHYOG VIHAR (MATIALA)
SAINIK NAGAR
SARANGPUR
SECTOR -15 POCKET A BHARAT VIHAR
SECTOR 15 POCKET A J J COLONY BHARAT VIHAR
SECTOR 15 POCKET B J J COLONY BHARAT VIHAR
SHIKARPUR VILLAGE
SRI CHAND PARK MATIALA VILLAGE
SUKHI RAM PARK, GURU HAR KISHAN NAGAR
TAJPUR KHURD VILLAGE
VIKAS VIHAR KAKRAULA
VISHWAS PARK SOLANKI ROAD & SHIKSHA DEEP PUBLIC SCHOOL
35NAJAFGARHBABA HARIDASS ENCLAVE
BAKARGARH
BOSCO COLONY GOPAL NAGAR
CHANDAN PLACE, SARSWATI KUNJ
DHANSA
DHARAMPURA
DHARAMPURA EXTN.
DHARAMSHALA AREA GOPAL NAGAR
DICHAON KALAN
GOPAL NAGAR
GOPAL NAGAR EXTN.
GULIA ENCLAVE, RAJEEV VIHAR
HAIBATPURA
HANUMAN MANDIR GOPAL NAGAR
HEERA PARK
INDRA PARK
ISSAPUR
JAFFARPUR KALAN
JAI VIHAR
JHARODA KALAN
KAIR
KAZI PUR
KHAIRA
LAXMI GARDENROSHAN MANDI
LOKESH PARK
MAIN NAJAFGARH
MAKSOODABAD COLONY
MALIK PUR
MD ROAD GOPAL NAGAR
MITRAON
MUNDELA KALAN
MUNDELA KHURD
NANAK PIYAOO GOPAL NAGAR
NANDA ENCLAVE
NAVEEN PLACE, SURYA KUNJ
NAWADA BAZAR
NAYA BAZAR
NEW HEERA PARK, NAJAFGARH PARK COLONY
NEW ROSHANPURA
NEW ROSHANPURA EXTN.
NEW ROSHANPURA VILLAGE
OLD ROSHANPURA
POLICE STATION TRANSFORMER
PREM NAGAR
RAIL FACTORY ROAD GOPAL NAGAR
RGHUBIR ENCLAVE, BLOCK - B C-HEERA PARK
ROSHAN GARDEN
ROSHAN VIHAR
SAINIK ENCLAVE
SAINIK ENCLAVE NEAR INDRA PARK
SAMASPUR KHALSA
SARASWATI ENCLAVE
SHIV ENCLAVE
SURAKHPUR
SUREHRA
THANA ROAD
TODARMAL COLONY
UGAR SEN PARK
UJWA VILLAGE
VINOBA ENCLAVE
36BIJWASANBagdola
Bamnoli
Bharthal
Bijwasan
Dhool Siras
DWARKA
Kapashera
Mahipal Pur
RAJ NAGAR-II
Rangpuri
RANGPURI PAHARI
Samalka
Shahbad Mohammad Pur
Vasant Kunj
37PALAMBHARAT VIHAR/ RAJA PURI C, BLOCK
BHARAT VIHAR/ RAJA PURI , B BLOCK
BHARAT VIHAR/ RAJA PURI A, BLOCK
DWARKA J J COLONY SECTOR -7
DWARKA PURI
DWARKA PURI/VIJAY ENCLAVE
DWARKA SECTOR-1 JJ COLONY A& B BLOCK
DWARKA SECTOR-1 JJ COLONY C BLOCK
DWARKA SECTOR-2
DWRKA SECTOR-7
EAST RAJAPURI B2 & T BLOCK
HARIJAN BASTI/ PALAM EXTN.
INDRA PARK
INDRAPARK, PALAM COLONY
KAILAS PURI
KAILASH PURI
MADHU VIHAR
MADHU VIHAR (A-BLOCK)
MADHU VIHAR(A1-BLOCK)
MAHAVIR ENCLAVE-I
MAHAVIR VIHAR A BLOCK
MAHAVIR VIHAR B & RZ BLOCK
MAHAVIR VIHAR C BLOCK
MAHAVIR VIHAR D BLOCK
OLD RAJAPURI & RAJAPURI A & A1 BLOCK
PALAM VILLAGE
PALAM VILLAGE BALMIKI VIHAR
PALAM VILLAGE, DDA LIG FLATS
PURAN NAGAR
PURAN NAGAR PALAM
RAJ NAGAR-I (PALAM)
RAJA PURI
RAJA PURI K , BLOCK
RAJA PURI K1, BLOCK
RAJA PURI B BLOCK
RAJA PURI B, D, D1 BLOCK
RAJA PURI B1 & C1 BLOCK
RAJA PURI G BLOCK
RAJA PURI H & H1 BLOCK
RAJA PURI J, I BLOCK
RAJAPURI E & F BLOCK
SADH NAGAR
SADH NAGAR, PALAM COLONY
SADH NAGAR-II
SEC-1 PAPPANKALAN DWARKA
TAMIL ENCLAVE
VIJAY ENCLAVE
VINOD PURI/VIJAY ENCLAVE
VISHWAS PARK B, Block
VISHWAS PARK A , Block
VISHWAS PARK EXTN F-BLOCK
VISHWAS PARK EXTN E -BLOCK
VISHWAS PARK EXTN G BLOCK
VISHWAS PARK RZ & T BLOCK
VISHWAS PARK T EXTN BLOCK
VISHWAS PARK(C, D BLOCK)
38DELHI CANTTARJUN VIHAR
BAPU DHAM
BAPU DHAM CHANAKYA PURI
BRAR SQUARE
CB NARAINA
CHANAKYA PURI
COD ME LINE KIRBY PLACE
CVD LINE SADAR BAZAR
DHAULA KUAN
DHOBI GHAT KIRBY PLACE
GOPI NATH BAZAR
GOPINATH BAZAR
JHARERA VILLAGE
KABUL LINE
KAUTILYA MARG
MANAS MARG BAPU DHAM
MEHRAM NAGAR
MORE LINE
MOTI BAGH - I
MOTI BAGH -1
NETAJI NAGAR
OLD NANGAL
PANCHVATI
PINTO PARK
RK PURAM SECTOR-13
ROCK VIEW
SADAR BAZAR
SARDAR PATEL MARG
SATYA MARG
SUBROTO PARK
URI ENCLAVE
VINAY MARG
39RAJENDRA NAGARDASGHARA/TODAPUR
INDERPURI
J J COLONY INDERPURI
KAROL BAGH
KAROL BAGH PUSA ROAD
KRISHI KUNJ
LOHA MANDI NARAINA
NARAINA
NARAINA VIHAR
PANDAV NAGAR
PUSA INSTITUTE
RAJINDER NAGAR
40NEW DELHIALI GANJ
ANSARI NAGAR (EAST)
ANSARI NAGAR (WEST)
ARMY PUBLIC SCHOOL
ASHOK ROAD
ATUL GROVER ROAD
AURANGZEB ROAD
B. K. DUTT COLONY
BABA KHADAK SINGH MARG
BABA KHARAG SINGH MARG
BABAR ROAD
BANGALI MARKET
BANGLA SAHIB ROAD
BAPA NAGAR
BARAKHAMBA ROAD
BASANT LANE
BHAGWAN DASS ROAD
CHELMSFORD ROAD
CONNAUGHT PLACE
COPERNICUS MARG
FIROZSHAH ROAD
GOLF LINKS
GURUDWARA RAKAB GANJ ROAD
HAILEY ROAD
HANUMAN ROAD
JANPATH
JASWANT SINGH ROAD
JOR BAGH
K G MARG
KAKA NAGAR
KALI BARI MARG
KASHTURBA GANDHI MARG
KHAN MARKET
KIDWAI NAGAR (EAST)
KIDWAI NAGAR (WEST)
KIDWAI NAGAR WEST
KIDWAI NAGAR(EAST)
LAXMI BAI NAGAR
LODHI COLONY
LODHI ESTATE
MAHARISHI RAMAN MARG
MAN SINGH ROAD
MANDIR MARG
MAULANA AZAD ROAD
MOTHER TERESSA CRESCENT
NAUROJI NAGAR
NORTH AVENUE
PALIKA KUNJ
PALIKA NIWAS
PANCHKUIAN ROAD
PANDARA PARK
PANDARA ROAD
PESHWA ROAD
PILLANGI VILLAGE
PRESIDENT ESTATE
PRITHVI RAJ ROAD
PURANA QUILLA ROAD
RACE COURSE
RACE COURSE ROAD
RAJA BAZAR
RAMA KRISHNA ASHRAM MARG
RAVINDRA NAGAR
SAFDARJUNG AIRPORT
SAROJINI NAGAR
SHAHEED BHAGAT SINGH MARG
SIKANDRA ROAD
SOUTH AVENUE
SOUTH END LANE
SUJAN SINGH PARK
SUNEHRI BAGH
TAL KATORA ROAD
TEEN MURTI MARG
TEES JANUARY MARG
TILAK MARG
41JANGPURAASHRAM
BHOGAL
DARYA GANJ
DARYAGANJ
HARI NAGAR ASHRAM
HAZRAT NIZAMUDDIN WEST
JAL VIHAR
JANGPURA B
JANGPURA EXT.
JANGPURA LANE
JANGPURA MATHURA ROAD
KILOKARI
LAJPAT NAGAR I
LAJPAT NAGAR II
NEHRU NAGAR
NIZAMUDDIN WEST
NIZAUDDIN WEST
P.S.STAAF QTRS
PRAGATI MAIDAN
RAJ GHAT
RING ROAD IP DEPOT
SARAI KALE KHAN
SARAIKALE KHAN
SIDHARTH BASTI
SIDHARTH EXT.
SUNDER NAGAR
SUNLIGHT COLONY
TILAK BRIDGE
VIKRAM NAGAR
42KASTURBA NAGARANDREWS GANJ
AYURVIGYAN NAGAR
BAPU PARK KOTLA MUBARAKPUR
BLOCK-A DEFENCE COLONY
BLOCK-C DEFENCE COLONY
BLOCK-C LAJPAT NAGAR-I
BLOCK-D DEFENCE COLONY
GARHI
INA COLONY
JANG PURA EXTNSION
KOTLA MUBARAK PUR
LAJPAT NAGAR
LAJPAT NAGAR PART -IV
LAJPAT NAGAR PART-IV
LAJPAT NAGAR-I
LAJPAT NAGAR-III
LODHI COLONY
LODHI ROAD
LODHI ROAD COMPLEX
LODHI ROAD COMPLEX
N D S E PART II
NDSE-I
PANT NAGAR
SADIQ NAGAR
SANWAL NAGAR
SEWA NAGAR
SOUTH EXTENSION PART II
SOUTH EXTENSION-I
SRINIWAS PURI
TYAG RAJ NAGAR
VILLAGE ALI GANJ
VILLAGE PILLANJI
VILLANGE ALI GANJ
WAZIR NAGAR
43MALVIYA NAGARADCHINI VILLAGE
ADHCHINI & NCERT
ARJUN NAGAR
BEGUM PUR BALMILKI CAMP
BEGUM PUR INDRA CAMP
BEGUM PUR VILLAGE
GAUTAM NAGAR
GEETANJALI & MALVIYA NAGAR
GEETANJALI & NAVJIVAN VIHAR
GREEN PARK EXTENSION
GREEN PARK MAIN
GULMOHAR ENCLAVE
GULMOHAR PARK
HAUZ KHAS
HAUZ KHAS ENCLAVE
HAUZ KHAS VILLAGE
HAUZ RANI
HUMAYUN PUR VILLAGE
IIT CAMPUS
JIA SARAI
KALU SARAI VILLAGE
KHIRKI VILLAGE
KRISHNA NAGAR
MALVIYA NAGAR
MASJID MOTH
MAY FAIR GARDEN
MMTC COLONY
NAVKETAN GROUP HOUSING SOCIETY
NCERT
NCERT STAFF QRTS
NITI BAGH
PADMINI ENCLAVE
POLICE TRAINING SCHOOL
QUTUB INSTITUTIONAL AREA
SAFDARJUNG DEVELOPMENT AREA BHIM NAGRI
SAFDARJUNG ENCLAVE
SARVODAYA ENCLAVE
SARVPRIYA VIHAR
SHIVALIK
SONA APPARTMENT
STC COLONY
UDAY PARK
YUSUF SARAI
YUSUF SRAI & GREEN PARK EXTENSION
44R.K.PURAMANAND NIKETAN
Basant Nagar
MOHAMMAD PUR VILLAGE
MUNIRKA DDA FLATS
Munirka Village
NANAK PURA
R K Puram Sec-1
R K Puram Sec-10
R K Puram Sec-12
R K Puram Sec-2
R K Puram Sec-3
R K Puram Sec-4
R K Puram Sec-5
R K Puram Sec-6
R K Puram Sec-7
R K Puram Sec-8
R K Puram Sec-9
R.K.PURAM SEC-12
SATYA NIKETAN
Vasant Vihar
45MEHRAULIBER SARAI
JNU (JAWAHAR LAL NEHRU UNIVERSITY)
KATWARIA SARAI
KISHAN GARH VILLAGE
KUSUMPUR PAHARI
LADO SARAI
MASOOD PUR
MEHRAULI
RAJOKARI VILLAGE
SAKET
VASANT KUNJ
46CHHATARPURASOLA
AYA NAGAR
BHATTI MINES
BHATTI VILLAGE
CHANDAN HULLA
CHATTARPUR
DERA VILLAGE
FATEHPUR BERI
GADAI PUR
GHITORNI
JONAPUR
MAIDAN GARHI
MANDI VILLAGE
MANGLA PURI
NEB SARAI
RAJPUR KHURD
SAIDULAJAB
SATBARI
SHAHURPUR
SULTAN PUR
47DEOLI (SC)DAKSHINPURI EXTENSION
DEOLI EXTENSION
DEOLI VILLAGE
DURGA VIHAR
J.J.CAMP, TIGRI
J.J.COLONY, TIGRI
MADANGIR VILLAGE
NAI BASTI
SAINIK FARM
SANGAM VIHAR
SANJAY CAMP
SHAHEED CAMP
SOUTH ENCLAVE DDA FLATS
SUBHASH CAMP
TIGRI EXTENSION
48AMBEDKAR NAGAR (SC)BIHARI PARK, KHANPUR
DAKSHIN PURI
DUGGAL COLONY, KHANPUR
J.J.COLONY, KHANPUR
JAWAHAR PARK
KHANPUR
KHANPUR EXTN
KHANPUR VILLAGE
KRISHNA PARK
MADANGIR
MADANGIR DDA FLATS
PUSHP VIHAR
RAJU PARK, KHANPUR
SAINIK FARM
SHIV PARK, KHANPUR
49SANGAM VIHARHAMDARD NAGAR
LAL KUAN
SANGAM VIHAR
TUGHLAKABAD EXTENSION
TUGHLAKABAD EXTENSION, TA-BLOCK
50GREATER KAILASHASIAD VILLAGE COMPLEX
C R PARK
CHIRAG DELHI
CHIRAG ENCLAVE HEMKUNT
DDA JANTA FLATS KHIRKI VILLAGE
DDA MASJID MOTH PHASE-I
DDA MIG/SFS SHEIKH SARAI PH-I
DDA SFS SHEIKH SARAI PH-I
EAST OF KAILASH
EAST OF KAILASH (KAILASH TOWER)
EPR REFUGEE REH HOUSING BLDG SOCIETY
G K II
G.K II
GREATER KAILASH - 1
GREATER KAILASH 1
GREATER KAILASH-I
ICAR COLONY (KRISHI VIHAR)
JAGDAMBA CAMP
KAILASH COLONY
KALKA JI
KALKAJI
KHIRKI EXTENSION
MASJID MOTH
PAMPOSH ENCLAVE
PANCHSHEEL COLONY (EAST) SWAMI COLONY
PANCHSHEEL COLONY (GOKUL WALI MASJID)
PANCHSHEEL COLONY/SADNA
PANCHSHEEL ENCLAVE (MASJID MOTH)
PANCHSHEEL PARK (SOUTH)
PANCHSHEEL PARK(EAST)
PANCHSHEEL VIHAR
RPS DDA FLATS SHEIKH SARAI PHASE-I
SANT NAGAR
SAVITRI NAGAR
SHAHPUR JAT
SHEIKH SARAI-PHASE-II
ZAMRUD PUR
51KALKAJIBHARAT NAGAR
EAST OF KAILASH
GARHI EAST OF KAILASH
GIRI NAGAR
GOVIND PURI
ISHWAR NAGAR
KALKAJI
MAHARANI BAGH
MASIH GARH
NEW FRIENDS COLONY
SARAI JULLENA
SHYAM NAGAR
SRINIWASPURI
SUKHDEV VIHAR
52TUGHLAKABADGOLA KUAN
HARKESH NAGAR
INDRA KALYAN VIHAR
J.J. CAMP
J.J.R.CAMP OKHLA INDUSTRIAL AREA PH-II
JANTA JEEWAN CAMP
KALKAJI EXTN
LAL KUAN
MAJDOOR KALYAN CAMP
MAJDOOR KALYAN VIHAR
MOHAN CO-OPERATIVE
NEW SANJAY CAMP
NEW SANJAY COLONY
OKHLA INDUSTRIAL AREA
OKHLA PH-III
PUL PRAHLAD PUR
RAILWAY COLONY TUGHLKABAD
SANJAY COLONY
SANJAY COLONY OKHLA INDUSTRIAL AREA
SONIYA GANDHI CAMP
TEHKHAND VILLAGE
TUGHLAKABAD
TUGHLAKABAD VILLAGE
YOGHSHALA CAMP
53BADARPURBADARPUR
GAUTAM PURI
HARI NAGAR
JAITPUR
MITHAPUR
MOLARBAND
SAURABH VIHAR
TAJPUR
54OKHLAAALI VIHAR
ABUL FAZAL ENCLAVE
ALI VILLAGE
BATLA HOUSE
CANAL COLONY
GAFFAR MANZIL
GHAFOOR NAGAR
HAZI COLONY
JAMIA NAGAR
JASOLA EXTENSION
JASOLA VIHAR
JASOLA VILLAGE
JOGA BAI
JOGABAI
KALINIDI COLONY
KHIZARBAD VILLAGE
MADANPUR KHADAR
MASHIGARH VILLAGE
MUJEEB BAGH
NAI BASTI
NEW FRIENDS COLONY
NOOR NAGAR
OKHLA VIHAR
OKHLA VILLAGE
SARITA VIHAR
SHAHEEN BAGH
TAIMOOR NAGAR
ZAKIR NAGAR
55TRILOKPURI (SC)KOTLA VILLAGE
MAYUR VIHAR
MAYUR VIHAR PHASE-I EXTN.
NEW ASHOK NAGAR
TRILOKPURI
56KONDLIDallupura village
DDA Flats
DDA Janta Flats
Gazipur DDA Flat
Gharoli Dairy Farms
Gharoli Extension
Gharoli village
Kalyanpuri
Khichripur
Kondli
Mayur Vihar-III
New Kondli
Vasundhara Enclave
57PATPARGANJACHARYA NIKETAN
EAST VINOD NAGAR
I.P.EXTENSION
I.P.EXTENSTION PATPARGANJ
KALYAN VAS
KHICHRIPUR VILLAGE
MANDAWALI
MAYUR VIHAR PHASE-I
MAYUR VIHAR PHASE-II
PANDAV NAGAR
PATPARGANJ VILLAGE
SHASHI GARDEN
WEST VINOD NAGAR
58LAXMI NAGARGARHWALI MOHALLA, LAXMI NAGAR
GURU RAMDAS NAGAR
GURURAM DAS NAGAR
KRISHAN KUNJ
KUNDAN NAGAR
LALITA PARK, LAXMI NAGAR
LAXMI NAGAR
MANDWALI
PANDAV NAGAR
RAMESH PARK
SAMAS PUR
SHAKARPUR
59VISHWAS NAGARAGCR ENCL
ANAND VIHAR
ARYA NAGAR
DAYANAND VIHAR
DEFENCE ENCL.
EAST ARJUN NAGAR
EAST LAXMI MARKET NEAR RADHU PALACE
GAGAN VIHAR
GAZI PUR VILLAGE
GROUP HOUSING SOCIETY NEAR DTC DEPOT PATPAR GANJ
GROUP HOUSING SOCIETY, NEAR DTC DEPOT, PATPARGANJ
GUJARAT VIHAR
GURU ANGAD NAGAR
HARGOBIND ENCL
JAGRITI ENCL
JOSHI COLONY NEAR DTC DEPOT PATPARGANJ
karkardooma
KARKARDOOMA VILLAGE
LEHRI COLONY
MADHU VIHAR
MADHUBAN
MANAK VIHAR
NEW RAJDHANI ENCL.
NIRMAN VIHAR
NRIMAN VIHAR
PREET VIHAR
PRIYA ENCALAVE
PUSHPANJALI
RAHU PALACE PATPARGANJ ROAD
RAM VIHAR
SAINI ENCL
SAVITA VIHAR
SHARAD VIHAR
SHRESTHA VIHAR
SURAJMAL VIHAR
SURYA NIKETAN
SWASTHYA VIHAR
VIGYAN VIHAR
VISHWAS NAGAR
VIVEK VIHAR
YOJANA VIHAR
60KRISHNA NAGARANARKALI GARDEN
ARAM PARK & OLD ANARKLI EXTN.
ARJUN NAGAR
BALDEV PARK
BALMIKI BASTI & NEW GANESH PARK
BRIJ PURI & NEW GOVIND PURA
CHANDER NAGAR
CHANDU PARK
CHANDU PARK, NEW LAYAL PUR
EAST BALDEV PARK
EAST KRISHNA NAGAR
GEETA COLONY
GHONDLI VILLAGE
GOPAL PARK
GOPAL PARK & HAZARA PARK
GOVIND PARK
GYAN PARK
HAZARA PARK & SILVER PARK
INDRA PARK
JAGAT PURI
JHEEL KHURANJA
JITAR NAGAR
JITAR NAGAR & OLD GOVIND PURA EXTN.
KHUREJI KHAS
KRISHNA NAGAR
LAXMAN PARK
LAXMAN PARK & CHANDER NAGAR
MAHILA COLONY
MAUSAM VIHAR
NEW BRIJ PURI
NEW BRIJ PURI & NEW GOVIND PURA
NEW GOVIND PURA
NEW GOVIND PURA EXTN. & OLD GOVIND PURA
NEW KRISHNA NAGAR
NEW LAHORE COLONY
NEW LAYAL PUR
OLD ANARKALI
OLD BRIJ PURI
OLD GOVIND PURA
OLD GOVIND PURA & OLD ANARKALI
OLD GOVIND PURA & SOUTH ANARKALI
OLD GOVIND PURA EXTN.
PANDIT PARK & EXTN.SHIVAJI GALI, KRISHNA NAGAR EXTN.SHIVPURI
POLICE COLONY, POLICE STATION PREET VIHAR
RADEHY PURI EXTENSION
RADHEY PURI
RADHEY SHYAM PARK
RADHEY SHYAM PARK EXTN.
RAM NAGAR
RAM NAGAR & RAM NAGAR EXTN.
RAM NAGAR EXTN.
RANI GARDEN
RANI GARDEN EXTN.
RASHID MARKET
RASHID MARKET EXTN.
SHAHI MASJID , RASHID/NEW RASHID MARKET , GANESH PARK
SHASTRI NAGAR
SHASTRI PARK & SATNAM PARK
SHIV PURI
SHIV PURI EXTN. & SHIV PURI
SHYAM NAGAR & OLD GOVIND PURA
SOUTH ANARKALI
SOUTH ANARKALI EXTN.
SOUTH ANARKALI MAIN
TAJ ENCLAVE & GEETA COLONY
61GANDHI NAGARDHARAMPURA
EAST AZAD NAGAR
GANDHI NAGAR
KAILASH NAGAR
KANTI NAGAR
KANTI NAGAR (EAST)
KANTI NAGAR EAST AND EAST AZAD NAGAR
KANTI NAGAR EXTENSION
NEW SEELAM PUR
OLD DHARAMPURA
OLD SEELAMPUR
OLD SEELAMPUR (EAST)
RAGHUBARPURA NO 1
RAGHUBARPURA NO 2
RAJGARH COLONY
SARTAJ MOHALLA
SHANKAR NAGAR
SHANKAR NAGAR EXTENSION
SHASTRI PARK
WEST AZAD NAGAR
62SHAHADARABEHARI COLONY
BHOLA NATH NAGAR
DILSHAD COLONY
DILSHAD GARDEN
FRIENDS COLONY JHILMIL
JHILMIL
JHILMIL COLONY
JHILMIL INDL. AREA
JWALA NAGAR
SEEMA PURI
SHAHDRA
VIVEK VIHAR
63SEEMA PURI (SC)DILASHAD COLONY
DILSHAD GARDEN
GTB ENCLAVE
GTB HOSPITAL CAMPUS
JAGATPURI EXTN.
JANTA FLATS GTB ENCLAVE
NAND NAGARI
NAND NAGRI
NEW SEEMAPURI
SUNDER NAGARI
TAHIRPUR
VILL KHERA
VILL TAHIRPUR
64ROHTAS NAGARA-BLOCK ASHOK NAGAR
B-BLOCK ASHOK NAGAR
BHAGWAN PUR KHERA
BHAGWAN PUR KHERA RAM NAGAR EXTN.
C-1 BLOCK NAND NAGRI
C-2 BLOCK NAND NAGRI
C-3 BLOCK NAND NAGRI
CHANDER LOK
D-1 BLOCK ASHOK NAGAR
D-BLOCK ASHOK NAGAR
D-BLOCK NATTHU COLONY
DURGAPURI
DURGAPURI EXTN.
EAST RAM NAGAR
EAST ROHTASH NAGAR
EAST ROHTASH NAGAR SHIVAJI PARK
E-BLOCK ASHOK NAGAR
HARDEV PURI
JAGAT PURI
JAGJEEVAN NAGAR
JHUGGI OPP. B-BLOCK
KABUL NAGAR
LIG FLATS EAST OF LONI ROAD
MANSAROVER PARK
MANSROVER PARK D.D.A. FLATS
MIG FLATS EAST OF LONI ROAD
NATHU COLONY
NAVEEN SHAHDARA
NEW MODERN SHAHDARA
PANCHSHEEL GARDEN
PANCHSHEEL GARDEN SUBHASH PARK
RAM NAGAR
RAM NAGAR EXT.
SHIVAJI PARK
SHRIRAM NAGAR
SUBHASH PARK
ULDHAN PUR PANCHSHEEL GARDEN
WELCOME SEELAMPUR PH-III
WEST ROHTAS NAGAR
WEST ROHTAS NAGAR MOHAN PARK
65SEELAMPURSEELAMPUR
BRAHAMPURI
BRAHMPURI
CHAUHAN BANGAR
GAUTAM PURI
JAFFRABAD
KAITHWARA
MAUJPUR
NEW SEELAMPUR
NEW USMANPUR
SEELAMPUR
SHASTRI PARK
WELCOME
66GHONDA4TH PUSTA KARTAR NAGAR J-BLOCK
A-BLOCK BHAJAN PURA
AMBEDKAR BASTI
AMBEDKAR BASTI GHONDA VILL
AMBEDKAR MURTI GHONDA VILL
ARVIND NAGAR
B-1, BLOCK YAMUNA VIHAR
B-2, BLOCK YAMUNA VIHAR
B-3, BLOCK YAMUNA VIHAR
B-4, BLOCK YAMUNA VIHAR
B-5, BLOCK YAMUNA VIHAR
B-BLOCK BHAJAN PURA
BHAJAN PURA
BRAHAMPURI X-BLOCK
C-1, BLOCK YAMUNA VIHAR
C-10, BLOCK YAMUNA VIHAR
C-12, BLOCK YAMUNA VIHAR
C-2, BLOCK YAMUNA VIHAR
C-3, BLOCK YAMUNA VIHAR
C-4, BLOCK YAMUNA VIHAR
C-5, BLOCK YAMUNA VIHAR
C-6, BLOCK YAMUNA VIHAR
C-7, BLOCK YAMUNA VIHAR
C-8, BLOCK YAMUNA VIHAR
C-9, BLOCK YAMUNA VIHAR
C-BLOCK BHAJAN PURA
D-BLOCK BHAJAN PURA
D-BLOCK SANJAY MOHALLA
GAMRI EXTN. A-BLOCK
GAMRI EXTN. C-BLOCK
GAMRI EXTN. D-BLOCK
GAMRI VILL.
GARHI MENDU
GAUTAM VIHAR
GHONDA VILLAGE
JAGJIT NAGAR D-BLOCK
JAGJIT NAGAR E-BLOCK
JAGJIT NAGAR G-BLOCK
JAI PARKASH NAGAR
KARTAR NAGAR
KARTAR NAGAR J-BLOCK
KARTAR NAGAR L K C J-BLOCK
KHUMARA MOHLLA GHONDA VILL
SOUTH GAMRIEXTN.
SOUTH GAMRIEXTN. A-BLOCK
SOUTH GAMRIEXTN. B-BLOCK
SUBHASH VIHAR E-BLOCK
SUBHASH VIHAR F-BLOCK
SUBHASH VIHAR NORTH GHONDA
USMAN PUR C-BLOCK
USMANPUR
VIJAY COLONY
VILL GHONDA
VILLAGE USMANPUR
WEST GHONDA K BLOCK
67BABARPURBABAR PUR VILLAGE (EAST BABAR PUR)
BALBIR NAGAR & BALBIR NAGAR EXTN.
BALBIR NAGAR & BALBIR NAGAR EXTN. NALA PAR
BALBIR NAGAR EXTN.
BALBIR NAGAR EXTN. NALA PAR
CHHAJJUPUR (EAST BABAR PUR)
D.D.A FLATS WEST GORAKH PARK
EAST BABARPUR
EAST GORAKH PARK
GHONDA EXTN.
GHONDA EXTN. NOOR-E-ILAHI
HARIJAN BASTI WEST JYOTI NAGAR.
INDIRA NIKETAN
JANTA MAZDOOR COLONY.
JYOTI COLONY
JYOTI NAGAR RISHI KARDAM PURI
KABIR NAGAR
KARDAM PURI
KARDAM PURI EXTN.
KARDAM PURI JYOTI NAGAR
MAUJPUR
NEW JAFARABAD WEST GORAKH PARK
NORTH GHONDA
OLD KARDAM PURI
SHANTI BAZAR WALA ROAD KABIR NAGAR.
SUBHASH MOHALLA NORTH GHONDA
VIJAY PARK
WEST BABARPUR
WEST GORAKHPARK
WEST JYOTI NAGAR
YAMUNA VIHAR
68GOKALPURBHAGIRATHI VIHAR
EAST GOKALPUR
GANGA VIHAR
GOKALPURI
HARSH VIHAR
JOHRIPUR
MANDOLI EXTN.
MANDOLI EXTN
MANDOLI EXTN.
MANDOLI VILL.
MEET NAGAR
MEETNAGAR
PRATAP NAGAR
SABOLI VILL.
SHAKTI GARDEN
VILL. GOKALPUR
VILLAGE GOKALPUR
69MUSTAFABADAMAR VIHAR
AMBIKA VIHAR
BABU NAGAR
BHAGAT VIHAR
BHGIRATH VIHAR
BRIJPURI
CHANDU NAGAR
CHOUHAN PUR
DAYAL PUR
DEVI NAGAR, SHIV VIHAR
E-BLOCK DAYAL PUR EXTN. NEHRU VIHAR
GOVIND VIHAR
GURU NANAK NAGAR
HARIJAN BASTI KARAWAL NAGAR
HARIJAN BASTI SADATPUR VILL
HARIJAN BASTI, KARAWAL NAGAR
KAMAL VIHAR
KARAWAL NAGAR EXT
MAAN SINGH NAGAR
MAHA LAXMI ENCLAVE
MAHA LAXMI VIHAR
MOONGA NAGAR
MUSTAFABAD
MUSTAFABAD, DILSHAD MASJID
MUSTFABAD
MUSTFABAD EXTN
NEHRU VIHAR
OLD MUSTAFABAD
PANCHAL VIHAR
PREM NAGAR, KARAWAL NAGAR
PREM VIHAR
RAJIV GANDI NAGAR, NEW MUSTAFABAD
RAJIV GANDI NAGAR, NEW MUSTAFABAD
RAMA GARDEN
ROSHAN VIHAR
SADATPUR EXTN.
SHAKTI VIHAR
SHIV VIHAR
SHIV VIHAR, PUSHKAR VIHAR
SURIYA VIHAR
ZIAUDDIN PUR
70KARAWAL NAGARA - BLOCK, PART - II, SONIA VIHAR
A - BLOCK, PART - III & IV, SONIA VIHAR
A - BLOCK, SONIA VIHAR
A & B - BLOCK, SONIA VIHAR
A & B BLOCK, SONIA VIHAR
A BLOCK, PART - II, SONIA VIHAR
A BLOCK, SONIA VIHAR
ANKUR ENCLAVE
ANKUR ENCLAVE, PRAKASH VIHAR
B - BLOCK, SONIA VIHAR
BADARPUR KHADAR, PUR, DELHI, SHAHDRA
BIHARIPUR EXTN
BIHARIPUR VILL
C - BLOCK, SONIA VIHAR
CHANDBAGH
CHAUHAN PATTI SABHAPUR SHAHDARA VILL
D - BLOCK, SONIA VIHAR
DAYAL PUR
E - BLOCK, SONIA VIHAR
G - BLOCK, SONIA VIHAR
KARAWAL NAGAR VILLAGE
KHAJOORI KHAS
MUKUND VIHAR
NEW SABHAPUR
SABHAPUR SHAHDARA VILL
SABHAPUR VILL & CHAUHAN PATTI
SADATPUR EXTN
SHAHID BHAGAT SINGH COLONY
SHERPUR VILL
SHRI RAM COLONY
TUKMIRPUR & VILL
TUKMIRPUR EXTN
VILL KHAJOORI KHAS
WEST KAMAL VIHAR
WEST KARAWAL NAGAR
Tuesday, September 20, 2016 |
Acharya Vijay Ji Guruji is the founder of the "SHRI HANUMAN SEWA TRUST".
He is a famous Spiritual Guru and has served humanity and society by organizing Yoga Camps and health awareness programs. He is highly involved in social service and participates till his best in any noble work.
Life amid nature is blissfully peaceful and tranquil providing the perfect atmosphere to meditate, explore and introspect. Hanuman Dham, located amidst the serene surrounding of majestic Himalayan valley, is one such destination. The easily accessible location and breathtaking scenic beauty of the place is equally matched by the magnificent architecture of the Dham. The arched gateway to the temple has been aesthetically designed and the depiction of two fishes on the gateway symbolizes fortune and prosperity. Shikhars have been constructed in a hierarchical manner on ornate columns so as to give it a majestic chhatri type appearance. The sprawling Dham is surrounded by lush green lawns, water bodies and fountains. It houses meditation halls, sitting areas, centre for disabled, and a majestic temple of Shri Hanuman.
Shri Hanuman has been a metaphor for veneration and unconditional devotion. Keeping this in mind, the ashram has been named after Shri Hanuman ji. Sewa and samarpan are the two pillars on which Shri Hanuman Dham will be based. The philosophy behind the whole concept of the Dham will be to help others and build a commune of people who believe in unconditional devotion towards others.
The Dham will be a metaphor for Sewa. Where senior citizens will guide the youngsters, the disabled will carve their own niche path and where holistic living will be propagated at each stage of life. A centre for Sewa, Bhakti and peaceful living with complete wellness, the Dham will also be a cultural centre to promote Indian culture specifically the culture of love and care that is ingrained in dev bhoomi Uttarakhand.
Acharya Vijay Ji Guruji is the founder of the "SHRI HANUMAN SEWA TRUST".
He is a famous Spiritual Guru and has served humanity and society by organizing Yoga Camps and health awareness programs. He is highly involved in social service and participates till his best in any noble work.
Life amid nature is blissfully peaceful and tranquil providing the perfect atmosphere to meditate, explore and introspect. Hanuman Dham, located amidst the serene surrounding of majestic Himalayan valley, is one such destination. The easily accessible location and breathtaking scenic beauty of the place is equally matched by the magnificent architecture of the Dham. The arched gateway to the temple has been aesthetically designed and the depiction of two fishes on the gateway symbolizes fortune and prosperity. Shikhars have been constructed in a hierarchical manner on ornate columns so as to give it a majestic chhatri type appearance. The sprawling Dham is surrounded by lush green lawns, water bodies and fountains. It houses meditation halls, sitting areas, centre for disabled, and a majestic temple of Shri Hanuman.
Shri Hanuman has been a metaphor for veneration and unconditional devotion. Keeping this in mind, the ashram has been named after Shri Hanuman ji. Sewa and samarpan are the two pillars on which Shri Hanuman Dham will be based. The philosophy behind the whole concept of the Dham will be to help others and build a commune of people who believe in unconditional devotion towards others.
The Dham will be a metaphor for Sewa. Where senior citizens will guide the youngsters, the disabled will carve their own niche path and where holistic living will be propagated at each stage of life. A centre for Sewa, Bhakti and peaceful living with complete wellness, the Dham will also be a cultural centre to promote Indian culture specifically the culture of love and care that is ingrained in dev bhoomi Uttarakhand.
www.axiomestates.com/real-estate/properties.php?city=Bang... Symphonye&curr=inr
Nestled away from the hustle and bustle of the city, Shriram Properties launches its new realty project Shriram Symphonye in a pristine green surrounding. With privacy at its core the development comprises of 5 towers offering independent 2, 2 + Study and 3 BHK apartments with no common walls in G + 12 floors spread across 3.7 acres of land with a panoramic view of the hills and the beautiful valley behind the project. Each of the 204 luxury apartments of the development is uniquely grafted with four apartments on each floor enjoying excellent ventilation from 3 sides, sunlight and huge open space incorporating all essential specifications and amenities like Badminton Court, Tennis Court, Recreation Centre, Gymnasium, Swimming Pool which are designed in sync with the buyers taste and needs.
shot during Onam celebrations at my apartment, Shriram Samruddhi, bangalore.
Lot of fun indeed.
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
Shriram Siravara attended an Indian wedding in San Francisco where the groom's "Baraat" was a decorated Ford F150 instead of an elephant or horse.
Shriram Siravara attended an Indian wedding in San Francisco where the groom's "Baraat" was a decorated Ford F150 instead of an elephant or horse.
shot during Onam celebrations at my apartment, Shriram Samruddhi, bangalore.
Lot of fun indeed.
Other Onam pictures are here:
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
Acharya Vijay Ji Guruji is the founder of the "SHRI HANUMAN SEWA TRUST".
He is a famous Spiritual Guru and has served humanity and society by organizing Yoga Camps and health awareness programs. He is highly involved in social service and participates till his best in any noble work.
Life amid nature is blissfully peaceful and tranquil providing the perfect atmosphere to meditate, explore and introspect. Hanuman Dham, located amidst the serene surrounding of majestic Himalayan valley, is one such destination. The easily accessible location and breathtaking scenic beauty of the place is equally matched by the magnificent architecture of the Dham. The arched gateway to the temple has been aesthetically designed and the depiction of two fishes on the gateway symbolizes fortune and prosperity. Shikhars have been constructed in a hierarchical manner on ornate columns so as to give it a majestic chhatri type appearance. The sprawling Dham is surrounded by lush green lawns, water bodies and fountains. It houses meditation halls, sitting areas, centre for disabled, and a majestic temple of Shri Hanuman.
Shri Hanuman has been a metaphor for veneration and unconditional devotion. Keeping this in mind, the ashram has been named after Shri Hanuman ji. Sewa and samarpan are the two pillars on which Shri Hanuman Dham will be based. The philosophy behind the whole concept of the Dham will be to help others and build a commune of people who believe in unconditional devotion towards others.
The Dham will be a metaphor for Sewa. Where senior citizens will guide the youngsters, the disabled will carve their own niche path and where holistic living will be propagated at each stage of life. A centre for Sewa, Bhakti and peaceful living with complete wellness, the Dham will also be a cultural centre to promote Indian culture specifically the culture of love and care that is ingrained in dev bhoomi Uttarakhand.
The old tree reveals the presence of ShriRam.
Devotees twine all their wishes with red rubins in it's aerial roots.
2010-02-02
shot during Onam celebrations at my apartment, Shriram Samruddhi, bangalore.
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
www.abodesindia.com/Real-Estate-Property-In-India/Residen...
Property Code: RS52060
Amenities:- - 2 CLUB HOUSES - GYMNASIUM - SWIMMING POOL WITH TODDLER’S POOL. - TABLE TENNIS - BADMINTON / TENNIS COURT - BASKET BALL POST - RESTAURANT SPACE - CHILDREN PLAY AREA - SENIOR CITIZEN AREA - SHOPPING SPACE - RAIN WATER HARVESTING - DRIVER’S REST ROOM
Specifications:- - STRUCTURE Seismic zone iii compliant structure. (columns / beams structure). Concrete solid block masonry - WALL FINISHES Internal walls plastered and painted. External walls plastered and painted with exterior grade paint. - FLOORING Vitrified tiles for living, dining, bedroom and foyer areas (with skirting). Ceramic tiles for balconies, kitchen, utility areas and bathrooms - TOILET (FITTINGS AND ACCESSORIES) Glazed tiles dado in up to 7 feet height. White. EWC wash basin in all toilets. Hot and cold water mixer unit (metro make or equivalent) for shower in master toilet. Health faucet in all toilets.concealed master control cock (ball valve) in each toilet, from inside, for easier maintenance. Provision for one geyser in each toilet. Ventilators with provision for exhaust fan. - DOORS & WINDOWS Main door – teakwood frame with both side teak veneered shutters Other doors – hardwood frame with flush shutters with enamel paint. Bathroom door – hardwood frame with waterproof flush shutters - KITCHEN Granite kitchen platform with stainless steel sink (single bowl with single drain) will be provided. cladding with glazed tiles 2’0” above the kitchen platform. plumbing points for sink and adequate electrical points for electric cooker, aqua guard, microware oven, and fridge and 2 additional plug points (15/5a combined) cudappah sink in utility. Aaqua-guard or equivalent water purifier in kitchen. Provision for washing machine point in utility area. - PLUMBING Metro equivalent cp fittings, All water supply lines are of cpvc/gi of reputed make. - LIFTS Automatic lifts 2 nos. for each block. Ground floor lobbies with granite tiles.
For cheap home loans in India visit www.IndianPropertyloans.com
Aminities, Lift, Car Park, Garden, Gymnasium, Security Guard,
Water : 24 Hours a day, Electricity :24 Hours a day
Courtesy of
Robert Wood (Principal Investigator)
Associate Professor of Electrical Engineering
Harvard SEAS
Wyss Institute for Biologically Inspired Engineering
Gu-Yeon Wei
Professor of Electrical Engineering
Harvard SEAS
Radhika Nagpal
Associate Professor of Computer Science
Harvard SEAS
Wyss Institute for Biologically Inspired Engineering
Greg Morrisett
Allen B. Cutting Professor of Computer Science
Associate Dean for Computer Science and Engineering
Harvard SEAS
Joseph Ayers
Professor
Dept. of Biology and Marine Science Center
Northeastern University
David Brooks
Gordon McKay Professor of Computer Science
Harvard SEAS
Stacey Combes
Assistant Professor of Organismic & Evolutionary Biology
Department of Organismic and Evolutionary Biology
Harvard Faculty of Arts and Sciences
L. Mahadevan
Lola England de Valpine Professor of Applied Mathematics
Harvard SEAS
Wyss Institute for Biologically Inspired Engineering
Shriram Ramanathan
Associate Professor of Materials Science
Harvard SEAS
Todd Zickler
Professor of Electrical Engineering
Harvard SEAS
I own no rights on this image, for educational purpose only
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Overview of the Micro Air Vehicles Project
INSPIRED by the biology of a bee and the insect’s hive behavior ...
we aim to push advances in miniature robotics and the design of compact high-energy power sources; spur innovations in ultra-low-power computing and electronic “smart” sensors; and refine coordination algorithms to manage multiple, independent machines.
Practical Applications
Coordinated agile robotic insects can be used for a variety of purposes including:
autonomously pollinating a field of crops;
search and rescue (e.g., in the aftermath of a natural disaster);
hazardous environment exploration;
military surveillance;
high resolution weather and climate mapping; and
traffic monitoring.
These are the ubiquitous applications typically invoked in the development of autonomous robots. However, in mimicking the physical and behavioral robustness of insect groups by coordinating large numbers of small, agile robots, we will be able to accomplish such tasks faster, more reliably, and more efficiently.
Vision and Aims
The collaborators envision that the Nature-inspired research could lead to a greater understanding of how to artificially mimic the collective behavior and “intelligence” of a bee colony; foster novel methods for designing and building an electronic surrogate nervous system able to deftly sense and adapt to changing environments; and advance work on the construction of small-scale flying mechanical devices.
More broadly, the scientists anticipate the devices will open up a wide range of discoveries and practical innovations, advancing fields ranging from entomology and developmental biology to amorphous computing and electrical engineering.
Through a relationship with the Museum of Science, Boston, the team will also create an interactive exhibit to teach and inspire future scientists and engineers.
Body, Brain, and Colony
From flies to fish to lobsters, small insects and animals have long been ideal models for roboticists and computer scientists. Bees, for example, possess unmatched elegance in flight, zipping from flower to flower with ease and hovering stably with heavy payloads.
Body
By leveraging existing breakthroughs from Professor Wood’s Microrobotics Lab, which conducted the first successful flight of a life-sized robotic fly in 2007, the team will explore ways to emulate such aerobatic feats in their proposed devices. In addition, achieving autonomous flight will require compact high-energy power sources and associated electronics, integrated seamlessly into the ‘body’ of the machine.
Brain
One of the most complicated areas of exploration the scientists will undertake will be the creation of a suite of artificial “smart” sensors, akin to a bee’s eyes and antennae. Professor Wei explains that the ultimate aim is to design dynamic hardware and software that serves as the device’s ‘brain,’ controlling and monitoring flight, sensing objects such as fellow devices and other objects, and coordinating simple decision-making.
Colony
Finally, to mimic the sophisticated behavior of a real colony of insects will involve the development of sophisticated coordination algorithms, communications methods (i.e., the ability for individual machines to ‘talk’ to one another and the hive), and global-to-local programming tools to simulate the ways groups of real bees rely upon one another to scout, forage, and plan.
The Team
The investigators, primarily based at Harvard’s School of Engineering and Applied Sciences, will coordinate efforts with faculty from the Department of Organismic and Evolutionary Biology in the Faculty of Arts and Sciences at Harvard and Northeastern University’s Department of Biology.
In addition, Centeye, a microelectronics firm in Washington, D.C., specializing in vision chip and visual sensor technology, will contribute technical knowledge.
A number of the collaborators are core faculty members of the newly created Wyss Institute for Biologically Inspired Engineering. As the work fits particularly well with Wyss’s mission of “creating new materials and devices using Nature’s design principles,” the Institute, along with SEAS, will play a critical role in supporting the research, providing laboratory space and in-kind financial support.
Funding
Harvard is one of three lead institutions receiving the latest round of awards under the NSF’s Expeditions in Computing program.
The program, established last year by the Directorate for Computer and Information Science and Engineering (CISE), provides the CISE research and education community with the opportunity to pursue ambitious, fundamental research agendas that promise to define the future of computing and information and render great benefit to society. Funded at levels up to $2,000,000 per year for five years, Expeditions represent some of the largest single investments currently made by the directorate.
www.abodesindia.com/Real-Estate-Property-In-India/Residen... Property Code: RS52060Amenities:-
- 2 CLUB HOUSES
- GYMNASIUM
- SWIMMING POOL WITH TODDLER'S POOL.
- TABLE TENNIS
- BADMINTON / TENNIS COURT
- BASKET BALL POST
- RESTAURANT SPACE
- CHILDREN PLAY AREA
- SENIOR CITIZEN AREA
- SHOPPING SPACE
- RAIN WATER HARVESTING
- DRIVER'S REST ROOMSpecifications:-
- STRUCTURE
Seismic zone iii compliant structure. (columns / beams structure). Concrete solid block masonry
- WALL FINISHES
Internal walls plastered and painted. External walls plastered and painted with exterior grade paint.
- FLOORING
Vitrified tiles for living, dining, bedroom and foyer areas (with skirting). Ceramic tiles for balconies, kitchen, utility areas and bathrooms
- TOILET (FITTINGS AND ACCESSORIES)
Glazed tiles dado in up to 7 feet height. White. EWC wash basin in all toilets. Hot and cold water mixer unit (metro make or equivalent) for shower in master toilet. Health faucet in all toilets.concealed master control cock (ball valve) in each toilet, from inside, for easier maintenance. Provision for one geyser in each toilet. Ventilators with provision for exhaust fan.
- DOORS & WINDOWS
Main door - teakwood frame with both side teak veneered shutters Other doors - hardwood frame with flush shutters with enamel paint.
Bathroom door - hardwood frame with waterproof flush shutters
- KITCHEN
Granite kitchen platform with stainless steel sink (single bowl with single drain) will be provided. cladding with glazed tiles 2'0" above the kitchen platform.
plumbing points for sink and adequate electrical points for electric cooker, aqua guard, microware oven, and fridge and 2 additional plug points (15/5a combined)
cudappah sink in utility. Aaqua-guard or equivalent water purifier in kitchen. Provision for washing machine point in utility area.
- PLUMBING
Metro equivalent cp fittings, All water supply lines are of cpvc/gi of reputed make.
- LIFTS
Automatic lifts 2 nos. for each block. Ground floor lobbies with granite tiles.Aminities, Lift, Car Park, Garden, Gymnasium, Security Guard, Water : 24 Hours a day, Electricity :24 Hours a day
Nehru institute of technology organised a mega job fair at kaliyapuram on 28-May-2022. Around 40 comapnies participated in the job fair and dtudents from various institution were issued around 500 offers. Companies like ATDXT private limited, Nissi Infotech, Nice Education, Allsec technologies, Concentrix, QBSS, Molecular Connections, Airtel, Huge IT Solutions, Paisa Bazaar, Omega Healthcare, HRH Next, Focus Edumatics, Dataspire Technologies, KG Information Systems, Vivaantech, Sparkout Solutions, Teleperfmance, Coindsys, Apexon-technosoft, Codevalue Technologies, Mecton Group, Oppo, Home First Finance, Emayyam Infotech, Rasi Constructions, Texila Educational, Shriram Transport, Muthoot Finance, Life Style, Mahathi Infotech, Course5i Intelligence, Infoys, Globe BHP, Zend Corp, Adroit Technologies and many more companies participated and recruited the candidates. Earlier the event was inaugruated by Dr. G.S. Murthy, Founder and Executive chairman ATDXT Group & Global Business Leader. Dr. P. Krishnakumar CEO & Secretary, Nehru Group of Institution, presided and delivered the prsidential adress. Dr. M. Sivaraja, Principal, Nehru Institute of Technology, felicitated the participants. Students from various institution were issued around 500 offers by various companies.
www.axiomestates.com/real-estate/properties.php?city=Bang... Symphonye&curr=inr
Nestled away from the hustle and bustle of the city, Shriram Properties launches its new realty project Shriram Symphonye in a pristine green surrounding. With privacy at its core the development comprises of 5 towers offering independent 2, 2 + Study and 3 BHK apartments with no common walls in G + 12 floors spread across 3.7 acres of land with a panoramic view of the hills and the beautiful valley behind the project. Each of the 204 luxury apartments of the development is uniquely grafted with four apartments on each floor enjoying excellent ventilation from 3 sides, sunlight and huge open space incorporating all essential specifications and amenities like Badminton Court, Tennis Court, Recreation Centre, Gymnasium, Swimming Pool which are designed in sync with the buyers taste and needs.
shot during Onam celebrations at my apartment, Shriram Samruddhi, bangalore.
Lot of fun indeed.
Other Onam pictures are here:
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
shot during Onam celebrations at my apartment, Shriram Samruddhi, bangalore.
Lot of fun indeed.
Other Onam pictures are here:
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
www.flickr.com/groups/sriram_samruddhi/discuss/7215762259...
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
Beautiful sisters enjoying Onam celebrations at my apartment Shriram Samruddhi, Bangalore.
ALL RIGHTS RESERVED!
© Murali Alagar Photography
muraliwind@yahoo.com
To mark International Women’s Day, Rhiannon Harries, Director, Trade and Innovation, South Asia hosted a reception at the British High Commission in New Delhi, Thursday, 7 March 2019. Dr Pragya Agarwal, a TEDx speaker, Praitishtha Deveshwar, Student, Lady Shri Ram College for Women and Bezwada Wilson, National Convener, Safai Karmachari Andolan delivered an inspiring TED Talk on 'Breaking the glass ceiling'. Follow us on Twitter @UKinIndia
Param Pujya GuruMauli Anna Saheb More (ShriRam Khanderao More) Of shri Swami Samarth Seva Va Adhyatmik Vikas Ani Bal Sanskar Kendra (Dindori Pranit)... for More Visit www.dindoripranit.org
A lab in the Stanford Chemical Engineering Department where nanocrystals are grown. Experiments at SLAC’s Stanford Synchrotron Radiation Lightsource (SSRL) were able to observe the simultaneous growth of nanocrystals and superlattices for the first time. (Dawn Harmer/SLAC National Accelerator Laboratory)
Read more: www6.slac.stanford.edu/news/2017-07-31-scientists-watch-%...