This article is about the incarnation of Vishnu. For other uses, see Raam (disambiguation). Raam Lord Rama Devanagari राम Sanskrit Transliteration Rāma Affiliation Avatar of Vishnu Abode Ayodhya (अयोध्या) Weapon The Bow (धनुष) Consort Sita (सीता) Raam (Rāma), Devanāgarī: राम ; Vemu ; Burmese: ရာမ Jàma̰ ; Javanese: Raamvijaya ; Kannada: ರಾಮ; Khmer: ព្រះរាម Phreah Ream ; Lao: ພຣະຣາມ Phra Ram ; Malay: Megat Seri Raam ; Maranaw: Mangandiri ; Tagalog: Rajah Bantugan ; Tamil: ராமர் Raamr; Thai: พระราม Phra Ram )1 or Raamchandra (रामचंद्र, రామచంద్ర )2 is considered to be the seventh avatar of Vishnu in Hinduism,3 and a mythological king of Ayodhya in ancient Indian Puranas. He was born in Suryavansha, later known as Raghuvnsha after king Raghu. Based on Puranic genealogy, Raam is believed by Hindus to have born in 7323 B.C.E.4 Raam is traditionally considered to be have appeared in last quarter of Treta Yuga.citation needed Raam is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia.5 In Ayodhya - the Indian city believed to be the birthplace of Raam, he is also worshipped as an infant or Raam Lalla. Most of the details of Raam's life come from the Ramayana, one of the two great epics of India.6 Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Raam is referred to within Hinduism as Maryada Purushottama,7 literally the Perfect Man or Lord of Self-Control or Lord of Virtue. Raam is the husband of Sita, whom Hindus consider to be an avatar of Lakshmi and the embodiment of perfect womanhood.78 Raam's life and journey is one of perfect adherence to dharma despite harsh tests of life and time. He is pictured as the ideal man and the perfect human. For the sake of his father's honour, Raam abandons his claim to Kosala's throne to serve an exile of fourteen years in the forest.9 His wife Sita and brother Lakshmana, unable to live without Raam, decide to join him, and all three spend the fourteen years in exile together. This leads to the kidnapping of Sita by Ravana, the Rakshasa (Asura) monarch of Lanka. After a long and arduous search that tests his personal strength and virtue, Raam fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Raam slays Ravana in battle and liberates his wife. Having completed his exile, Raam returns to be crowned king in Ayodhya (the capital of his kingdom) and eventually becomes emperor,9 rules with happiness, peace, prosperity and justice—a period known as Raam Rajya. Raam's courage in searching for Sita and fighting a terrible war to rescue his wife and their honour is complemented by Sita's absolute devotion to her husband's love, and perfect chastity despite being Ravana's captive. Raam's younger brothers, namely Lakshmana, Shatrughna and Bharata strongly complement his piety, virtue and strength,9 and they are believed by many to belong to the Maryada Purushottama and the Seventh Avatara, mainly embodied by Raam. Raam's piety and virtue attract powerful and devoted allies such as Hanuman and the Vanaras of Kishkindha, with whose help he rescues Sita.9 The legend of Raam is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Raam is revered for his unending compassion,10 courage and devotion to religious values and duty. Contents 1 Etymology 2 Literary sources 3 Avatara 4 Prince of Ayodhya 5 Initiation of the Avatara 6 Dharma of exile 7 Raam and Sita 7.1 Agni pariksha 7.2 Sita's banishment 7.3 Children 8 Maryada Purushottama 9 Companions 9.1 Bharata and Lakshmana 9.2 Jatayu, Hanuman and Vibheeshana 10 Raam in war 10.1 Sagara 10.2 Facing Ravana 10.3 Raam Rajya 11 International influence 11.1 Festivals 12 See also 13 Notes 14 References 15 External links // Etymology An article related to Hinduism Auṃ • Brahman • Ishvara Hindu • History of Hinduism Deities Brahman Ishvara Trimurti Brahma • Vishnu • Shiva Devis and Devas Saraswati · Lakshmi · Parvati Shakti · Durga  · Kali Ganesha · Subrahmanya · Ayyappa Rama · Krishna Hanuman Prajapati · Rudra Indra · Agni · Dyaus Bhumi · Varuna · Vayu Philosophy Concepts Brahman · Om · Ishvara Atman · Maya Karma · Samsara Purusharthas (Dharma · Artha · Kama · Moksha) Schools Astika Samkhya · Yoga Nyaya · Vaisheshika Purva mimamsa Uttara mimamsa (Vedanta) (Dvaita, Advaita, Vishishtadvaita) Nastika Charvaka Scriptures Vedas Rigveda • Yajurveda Samaveda • Atharvaveda Divisions Samhita, Brahmana, Aranyaka, Upanishad Upavedas Ayurveda • Dhanurveda Gandharvaveda • Sthapatyaveda Vedangas Shiksha · Chandas · Vyakarana Nirukta · Kalpa · Jyotisha Upanishads Rig vedic Aitareya Yajur vedic Brihadaranyaka · Isha Taittiriya · Katha · Shvetashvatara Sama vedic Chandogya · Kena Atharva vedic Mundaka · Mandukya · Prashna Puranas Brahma puranas Brahma · Brahmanda Brahmavaivarta Markandeya · Bhavishya Vaishnava puranas Vishnu · Bhagavata Naradeya · Garuda · Padma Shaiva puranas Shiva · Linga Skanda · Agni · Vayu Itihasas Ramayana · Mahabharata Other scriptures Bhagavat Gita Dharma Shastra · Manusmriti Artha Shastra · Yoga Vasistha Sutras · Stotras · Tantras Yoga Sutra others Classification of scriptures Śruti · Smriti Timeline Hindu texts Practices Worship

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As a personal name it appears in RV 10.93.14: 10.93.14ab This to Duhsima Prthavana have I sung, to Vena, Raam, to the nobles Asuras, and the King. The feminine form of the adjective, rāmīˊ is an epitheton of the night (Ratri), as is kṛṣṇīˊ, the feminine of kṛṣṇa, viz. "the dark one; the black one". Two Raams are mentioned in the Vedas, with the patronymics Mārgaveya and Aupatasvini; another Raam with the patronymic Jāmadagnya is the supposed author of a Rigvedic hymn. According to Monier-Williams, three Raams were celebrated in post-Vedic times, Rāma-chandra ("Raam-figuratively referred to as the full moon (bright light in the night sky) "), son of Dasaratha belongs to Raghuvnsha, believed to have descended from Raghu. (The Raam of this article). Parashu-rāma ("Raam of the Battle-axe"), the Sixth Avatara of Vishnu, sometimes also referred to as Jāmadagnya, or as Bhārgava Rāma (descended from Bhrigu), a "Chiranjeevi" or Immortal. Krishna , the Eighth Avatara of Vishnu , the younger brother and close companion of Bala-rāma ("the strong Raam"). In the Vishnu sahasranama, Raam is the 394th name of Vishnu. In the interpretation of Adi Sankara's commentary, translated by Swami Tapasyananda of the Ramkrishna Mission, Raam 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 Raam, the son of Dasarath. Literary sources The primary source of the life and journey of Raam is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Raam as Vishnu's seventh avatara, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to an including the slaying of Ravana and Prince Ram's return to Ayodhya. Additionally, the tales of Ram are reverently spoken of in the epic Mahabharata. The epic had many versions across India's regions. However, other scriptures in Sanskrit reflect the life of Ramayana. The followers of Sri Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed but is no longer extant. They consider it to be more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Aadhyaatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhaṭṭikāvya of Bhaṭṭi 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.11 Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Raam include the epic poem Ramavatharam by the 12th century poet Kamban in Tamil, and Raamcharitamanasa, 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 Kalpavrikshamu 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.12 The essential tale of Raam has also spread across South East 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 Raamkavaca of Bali, Hikayat Seri Raam of Malaysia, Maradia Lawana of the Philippines, Raamkien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Raam. The legends of Raam 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 Raam is named Yama. In the Reamker of Cambodia, . Avatara Main article: Avatars of Vishnu See also: Daśāvatāra

The Ramayana speaks of how the Goddess Earth (Bhumidevi), came to the Lord Creator, Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The Devas 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.13 Brahma, Bhumidevi and the Devas worshipped Vishnu, the Preserver, for deliverance from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man – the eldest son of Kosala's king Dasaratha.13 His eternal consort, Lakshmi took birth as Sita and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Ananta Sesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except himself and a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Raam 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 Raam and Ravana, just as Sita passes her Agni pariskha, Lord Brahma, Indra and the Devas, the celestial sages and Lord Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the Avatara for delivering the universe from the grips of evil, they reveal Raam's divine identity upon the culmination of his mission.14 Prince of Ayodhya Birth of Raam King Dasaratha performs a putrakameṣṭi yajña, a sacrifice to obtain offspring by pleasing the gods. He gives the sacred, sacrificial nectar to his three wives according to their seniority: Kousalya, Sumitra and Kaikeyi. On the night of the ninth day after Amavasya, under the asterism of Punarvasu and the cardinal sign of the Crab, Raam was born in the city of Ayodhya, which is the capital of the ancient kingdom of Kosala. The city and the area are located in the central region of the modern state of Uttar Pradesh in India. Raam was the prince of the Suryavamsha (Sun Dynasty) House of Ikshvaku, descendant of great monarchs like Ikshvaku, Raghu and Bhagiratha. He is the eldest brother to Bharata, son of Kaikeyi, and the twin sons of Sumitra, Lakshmana and Shatrughna. Raam is dark-complexioned, mainly bluish – a symbol of divinity.15 In Ramayana Raam is referred to as Aryaputra (son of an Aryan). The Ramayana describes the relationship between the brothers as intensely loving and devotional, although Raam and Lakshmana share a special, inseparable bond, while Bharata is especially close to Shatrughna. The four brothers enjoy an undiscriminating love from Dasaratha and his three queens, but Dasaratha's main affections are affixed upon Raam. Raam and his brothers are trained by Rishi Vasishta in the Vedas, religion, philosophy and the sciences. They are described as taller than the tallest men of modern times, possessive of exceptional acumen and prowess in the military sciences and arts.16 Initiation of the Avatara Raam breaking the bow, Raja Ravi Varma (1848–1906) Sage Vishwamitra takes the two princes, Raam and Lakshmana, to his ashram, as he needs Raam's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Raam'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. Raam 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 a poisoned arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Raam with several astras and sastras (divine weapons) that will be of use to him in the future, and Raam masters the knowledge of all the weapons and their uses. Vishwamitra then tells Raam 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 Taataka, 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 come with a whole host of Raakshasas ready to pour bones and blood into the fire. Raam 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. Lakshmana deals with the rest of the demons. The yagna is completed successfully Raam 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 Raam'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 ceremony for Sita. The challenge is to string the bow of Shiva, and shoot an arrow with 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, Raam breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita.17 After Raam weds Sita and the entire royal family and the Ayodhya army begin their journey back, the great rishi ParashuRaam (Bhargava Raam) appears before them, having descended from his mountainous hermitage. ParashuRaam is an extremely powerful rishi, responsible for killing all of the world's tyrannical and oppressive emperors and kings 21 times. He was 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, and intends to challenge Raam to prove his strength by stringing it, and then fighting a battle with him to prove superiority.18 Although the entire Ayodhya army is forestalled by his mystical power, Raam is himself angered. He respectfully bows to ParashuRaam, and within a twinkling of an eyelid snatches the bow of Vishnu, strings it, places an arrow and points it straight at the challenger's heart. Raam asks ParashuRaam what he will give as a target to the arrow in return for his life? At this point, ParashuRaam feels himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Raam is Vishnu incarnate, his successor and definitely his superior. He accepts Raam's superiority, devotes his tapasya to him, pays homage to Raam and promises to return to his hermitage and leave the world of men.19

Raam 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 ParashuRaam and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save ParashuRaam and Vasishta associate this with his true identity. It is said that the Raam'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.19 Dharma of exile King Dasaratha announces to Ayodhya that he plans to crown Raam, 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 Raam, is made to fear for the safety and future of her son Bharata. Fearing that Raam would ignore or possibly victimize his youngest brother for the sake of power, Kaikeyi demands that Dasaratha banish Raam to a forest exile for fourteen years, and that Bharata be crowned in Raam'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.20 The king's court and the people are outraged at this turn of events. Dasaratha loved and cherished Raam dearly, and was in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Raam. But Raam 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 Raam that she must be at his side at all times. His younger brother Lakshmana also immediately decides to join Raam rather than remain in the city.21 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 by the next day, unable to bear the agony of separation from Raam. Despite the reasoning of Vasishtha and the pleas of his brothers, Raam refuses to return. Although horrified at the news of his father's death, Raam finds it impossible that he should break his dead father's word. Raam does not bear any anger towards Kaikeyi, believing firmly in the power of destiny.22 According to the explanation of the classic, this exile actually presents Raam the opportunity to confront Ravana and his evil empire. Raam and Sita Raam with Sita on the throne, their children Lava and Kusha on their laps. Behind the throne, Lakshamana, Bharata and Shatrughna stand. Hanuman bows to Raam before the throne. Valmiki to the left Raam and Sita are the protagonists in one of the most famous love stories of all time. Described as being deeply in love, Sita and Raam are theologically understood as avatars of Lakshmi and Vishnu respectively. When Raam 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 Raam 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.21 Raam in turn is assiduously protective and caring for Sita throughout the exile. When Sita is kidnapped by Ravana, both Sita and Raam 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 Raam, 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 Raam'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. Agni pariksha Lord Raam sent a messenger to Ravana that said, "Come to me and I will forgive you," before he slays Ravana. After Raam 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, Raam 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, Raam does not look at her, staring fixedly at the ground. He tells her that he had fought the war only to avenge the dishonour that Ravana had inflicted on Raghuvamsa and Sita. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshmana are deeply shocked.23 The Agni pariksha Sita begs Lakshmana to build her a pyre upon which she could end her life, as she could not live without Raam. At this point, Lakshmana is angered at Raam for the first time in his life, but following Raam's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita walks into the flames. But to their greater shock and wonder, she is completely unharmed. Instead, she glows radiantly from the centre of the pyre. Immediately Raam runs to Sita and embraces her. He had never doubted her purity for a second, but, as he explains to a dazzled Sita, 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, where Agni would destroy the impure and sinful, but not touch the pure and innocent.24 There is a version of Tulsidas's Raamcharitamanasa, which is popular, which states that Raam had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.25 Another version of this, used in Raamnand Sagar's Raamyan, was that Raam had known Sita was going to be abducted by Ravana ahead of time. So, he entrusted her to Agni Dev, or the God of Fire. Raam 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 Dev. Raam explains this to Lakshmana before the "Pariksha" is done. This version has also been written in the Ram Charit Manas. Sita's banishment

In the Uttara Kanda, Raam banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to Rishi Valmiki's ashram. He does so when it is reported to him that some subjects of his in Ayodhya believed that Sita was not fit due to her long captivity in Ravana's city. As a king is expected to uphold moral principles, Raam reluctantly banished Sita in order to uphold his duty as a king. A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by a rishi, 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, by an inadvertent display of anger, had deprived the rishi of his loving wife. Thus Raam, Vishnu's incarnation, must live the rest of his life without Sita.26 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. Raam fighting Lava and Kusha Children Main articles: Kusha (Ramayana) and Lava (Ramayana) According to legend, Kusha and Lava are the twin sons of Lord Raam 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 Raam performed the Ashvamedha Yajna, a horse strayed into their forest, Raam sent Hanuman to retrieve the horses. Raam's sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognised that they were the son's of Raam. He let them capture him and tie him up. There Hanuman started meditating on the name Raam. Worried Raam 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 Raams brothers started attacking Luv and Kush. Although Raam's brothers should have won, but Luv and Kush defeated them all, knocking them unconscious. Luv and Kush were protected by Hanuman. Then Raam himself went looking for the horses fearing that Hanuman and his brothers had been attacked. Raam found his brothers on the floor. He was enraged. He then started fiercely attacking Luv and Kush not knowing they were his children. Though his attacks had no effect on them he saw Hanuman meditating. At that moment he knew that Hanuman was protecting them. Raam then started attacking Hanuman. But none of his weapons had any effect on him either. The sage Valmiki then awoke the brothers and Hanuman, explaining to Raam that Luv and Kush were his sons. When Devi Sita found out that Lava and Kusha had defeated Ayodhya's forces, she proudly revealed their/her identity. Once she had witnessed the acceptance of her children by Raam, Sita sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth. Maryada Purushottama As a person, Raam 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). Raam'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 back to Ayodhya and said that he did not want to rule in place of Raam. But Raam 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, Raam is considered a maryada purushottam. Some of his ideals are as follows: 1. At the time when it was normal for kings to have more than one wife, Raam gave ideal of having a single wife. After Sita was banished, he was doing penance with a gold statue of Sita. In Balakanda of Valmiki Ramayana it is written that Ram and Sita resided in each others heart. 2. Raam 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, Raam 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 Raam'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: Raam 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 Vanar king) and Vibhishana a Rakshasa. 4. Even towards his enemies, Raam 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 and presented the two spies to Raam. Raam 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 Raam's charisma, courage, and adherence to the codes of war. After Raam gave them leave, they knew that their king was bound to lose against this virtuous and courageous man. When Ravana first fought with Raam, Raam defeated him to such an extent that Ravana lost his charioteer, horses, chariot, flag, weapons and armor. Though the situation was at his advantage, Raam 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 Raam saved his life, and this led him to consider for a moment whether to retreat and give Sita back. Companions

Even as Raam 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 Raam devotedly, at great personal risk and sacrifice. Bharata and Lakshmana Main articles: Bharata (Ramayana) and Lakshmana Absent when Raam 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 Raam 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, Raam 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 Raam that he had taken back with him on the throne, and rules Ayodhya assiduously keeping Raam's beliefs and values in mind. When Raam 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 Raam's image.27 Vasishtha proclaims that no one had better learnt dharma than Bharata,28 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 Raam. Believed to be one-quarter of Vishnu incarnated, or as the incarnation of his eternal companion, Ananta Sesha, Lakshmana is always at Raam's side.29 Although unconstrained by Dasaratha's promise to Kaikeyi, Lakshmana resists Raam's arguments and accompanies him and Sita into the forest. During the years of exile, Lakshmana constantly serves Raam and Sita – building huts, standing guard and finding new routes. When Sita is kidnapped, Raam blazes with his divine power and in his immense rage, expresses the desire to destroy all creation. Lakshmana prays and pleads for Raam 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 Raam fears for Sita, and expresses despair in his grief and loneliness, Lakshmana encourages him, providing hope and solace. When Raam 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. But Lakshmana kicks down the city gate and threatens to destroy Sugriva and the monkey kingdom with his own divine power. Lakshmana is unable to tolerate Sugriva breaking his vow to Raam while enjoying material and sensual pleasures while Raam 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 Raam. Sugriva and Raam are then reconciled with the help of Lakshmana and Tara. And finally Sugriva appoints Hanuman to find the location of Sita and lead the monkey army into battle against the demonic forces of Ravana.30 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. Raam 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 ashRaam of Valmiki, where she was to spend her exile. Lakshmana's deep love for Raam, his unconditional service and sacrifice, as well as qualities of practical judgment and clear-headedness make him Raam'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 Raam primarily embodies. See also: Shatrughna Jatayu, Hanuman and Vibheeshana Main articles: Jatayu (Raamayana), Hanuman, and Vibheeshana When Raam 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 Raam's arms. Raam 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. Raam'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, Raam 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. Raam'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 Raam, 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 Raam's ring to Sita, as a mark of Raam's love and his imminent intention of rescuing her. Though captured, he candidly delivers Raam's message to Ravana to immediately release Sita, and when his tail is burned, he flees and sets Lanka on fire. When Lakshmana is struck down and near death and Raam 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.31 The Vanaras fight the rakshasas, completely devoted to Raam's cause. They angrily dismiss Ravana's efforts to create divisions by suggesting that Raam considered them, monkeys, as mere animals. At the end of the war, Raam worships Brahma, who restores life to the millions of fallen Vanaras.32

Before the onset of war, rakshasa prince Vibheeshana, Ravana's youngest brother comes to join Raam. 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 Raam's compassion and piety, leaves Lanka to join the Vanara Army.33 His knowledge of rakshasa ways and Ravana's mind help Raam and the Vanaras overcome black magic and mystical weapons. At the end of the war, Raam 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. Raam in war File:Wat phra keaw Ramayana fresco.jpg The epic story of Ramayana was adopted by several cultures across Asia. Shown here is a Thai historic artwork depicting the battle which took place between Raam and Ravana. When Raam is sixteen 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. Raam and Lakshmana are taught the advanced military arts and given the knowledge of all celestial weapons by Vishwamitra. Raam proceeds to slay Tadaka, a cursed yaksha demoness. When asked to slay the demoness, Raam demurs, considering it sinful to kill a woman. But Vishwamitra explains that evil has no gender. 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. The main purpose of Vishwamitra's exursion is to conduct his yagna without interruption from two evil demons, Maricha and Subahu. Raam and Lakshmana guard the sacrifice, and when the two demons appear, Raam shoots an arrow that carries Maricha across the lands and into the ocean, but does not kill him. Raam and his brother then proceed to kill Subahu and accompanying demons. Raam explains to Lakshmana that leaving Maricha alive was an act of compassion, but the others did not heed the point and chose to attack.34 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, Raam uses his exceptional prowess to single-handedly kill over fourteen thousand demon hordes led by the powerful Khara, who is a cousin of Ravana. Raja Ravi Varma Painting – 'Raam Conquers Varuna' Sagara Faced with the dilemma of how to cross the ocean, Raam performs a penance tapasya, fasting and meditating in perfect dhyana for three days and three nights to Varuna, the Lord of Oceans. The ocean god does not respond out of arrogance, and Raam on the fourth morning, pointed the brahmastra towards the ocean. The Vanaras are dazzled and fearful at witnessing the enraged Raam demolish the oceans, and Lakshmana prays to calm Raam's mind. Just as Raam invokes the brahmastra, considered the most powerful weapon capable of destroying all creation, Saagara arises out of the oceans. He bows to Raam, and begs for pardon. Since lord Raam had to use the weapon, he suggests Raam re-direct the weapon at a demonic race that lives in the heart of the ocean. Raam's arrows destroys the demons, and establishes a purer, liberated environment there. Saagara promises that he would keep the oceans still for all of Raam's army to pass, and Nala constructs a bridge (Raam's Bridge) across to Lanka. Raam justifies his angry assault on the oceans as he followed the correct process of petitioning and worshipping Saagara, but obtaining the result by force for the greater good.35 In another version of the story, Lord Raam redirected his missile to the barren Island, and as a result huge volcanic eruption resulted. This volcano is the one which is found till today at the southern part of Indian peninsula. Facing Ravana Main article: Ravana Ravana, Demon King of Lanka Raam asserts his dedication to dharma when he undertakes to offer Ravana a final chance to make peace, despite his heinous actions and patronage of evil, by immediately returning Sita and apologizing to both Raam and Sita, but Ravana refuses. In the war, Raam slays the most powerful rakshasa commanders, including Prahasta, Atikaya and with Ravana's brother, Kumbhakarna along with hundreds of thousands of rakshasa soldiers. He outfights Ravana in their first battle, destroying his chariot and weapons, and severely injuring him, but due to this, he allows him to live and return to fight another day. But as a human being, Raam also proves vulnerable on occasion to his enemies. He is put to a deep sleep with Lakshmana by the nagapash of Indrajit, but they recover when Hanuman obtains the magical medicine according to Vibheesana's advice. In the grand finale of the battle, Raam engages Ravana, who through the devastation of losing his sons, his brothers and friends and millions of his warriors, arouses his awesome and magical powers and makes full use of the boons of Siva and Brahma, and the magical knowledge of warfare possessed by the greatest of rakshasas. Raam and Ravana compete fiercely, inflicting severe injuries on one another with the most powerful weapons that could destroy the universe. After a long and arduous battle, Raam successfully decapitates Ravana's central head, but an ugly head, symbolic of all of Ravana's evil powers arises in its place. After another long battle, Raam decapitates it, only to find another growing in its place. This cycle continues, and as darkness approaches, Ravana's magical powers increase in force. Vibheeshana, seeing this then tells Raam something vital. Ravana had obtained amrita, the nectar of immortality, from the gods. Though he could not consume it, he nevertheless stored a vessel of it in his stomach. This amrit was causing his heads to regenerate as soon as they were cut off. Upon the advice of Agastya, Raam worships Lord Aditya, the Sun, with the famous Aditya Hridayam prayer and then invokes the most powerful weapon, the Brahmastra. Raam fires the great arrow that enters Ravana's chest/stomach and destroys the store of amrit, finally killing him.36 Following Ravana's death, Raam is immediately compassionate. After investing Vibheeshana as the next king of Lanka, he asks the new king and the surviving rakshasas to properly cremate their dead king, who he acknowledges was a great being worthy of respect and admiration, despite his patronage of evil.37 Raam Rajya Coronation of Raam with Sita (center on the throne), surrounded by his brothers and other deities including Hanuman (bottom left)

The end of the war coincides with the end of Raam's tenure of exile. Flying home on the Pushpaka Vimana, Raam returns to a joyous Ayodhya. His mothers, brothers and the people joyously welcome him. Kaikeyi is repentant of her deeds, and Raam forgives her. The next day, Raam is invested as the King of Ayodhya, and Emperor of the World. Although he first asks Lakshmana to become the yuvaraja, upon the advice of Lakshmana he invests the position to Bharata, who has had fourteen years of experience as the ruler of Ayodhya. Raam performs the holy Ashwamedha sacrifice, purifying and establishing religion across earth.38 Beyond the Ramayana, the eleven thousand days of Raam's rule over the earth represent to millions of modern Indians a time and age when God as a man ruled the world. There was perfect justice and freedom, peace and prosperity. There are no natural disasters, diseases, ailments or ill-fortune of any nature for any living being. There are no sins committed in the world by any of his people. Always attentive and accessible to his people, Raam is worshipped and hailed by all – the very symbol of moksha, the ultimate goal and destination of all life, and the best example of perfect character and human conduct, inspiring human beings for countless succeeding ages. Raam like other Indian kings went undercover every night to hear the pleas of his subjects and have a common man's perspective of his rule. During Raam's tenure as King, the people apparently had no locks on their doors as they feared no burglaries or other such misfortunes. International influence Be it as a manifestation of God or simply as a legendary hero of myths and folktales, Raam is an immensely revered and inspirational figure to people across the Indian subcontinent and South East Asia, as well as increasingly across Western civilization, where the Hindu epics and values are gaining recognition and popularity. In Jainism, Raam is enumerated among the nine white Balas. Deities of Sri Sri Sita (far right), Raam (center), Lakshmana (far left) and Hanuman (below seated) at Bhaktivedanta Manor, a temple in Watford England Raam is a great hero to the adherents of Agama Hindu Dharma and to the Muslims who practice Abangan, a syncretic form of Islam and Hinduism, in Indonesia. He is revered by the people throughout Indochina who otherwise adhere to different forms of Buddhism, Islam and Hinduism. His regal bearing and fighting prowess is emulated in various Indian martial arts which in turn influenced various Southeast Asian fighting systems such as Muay Thai and silat. The Raam Leela is performed across South East Asia in numerous local languages and the story has been the subject of art, architecture, music, folk dance and sculpture. The ancient city of Ayutthaya stands in Thailand, as the tribute of an ancient Thai kingdom to the great legend. Many ancient and medieval era kings of India and South East Asia have adopted Raam as their name. A Buddhist version of the tale is found in the Jataka stories, in the Dasharatha Jataka (Jataka Atthakatha 461) in the Pali vernacular. Here Raam is represented as a former life of the Buddha as a Bodhisatva and supreme Dharma King of great wisdom. In the Buddhist tale, he is the king of Varanasi and not Ayodhya, which is traditionally the capital of Kosala. Reviewers linked the imagery of the blue-skinned Na'vi in James Cameron's film Avatar to Raam as one of their possible conceptual prototypes.394041 Festivals Main article: Raam Navami Raam's day and time of birth, as well as marriage to Sita are celebrated by Hindus across the world as Raam Navami. It falls on the ninth day of a Hindu lunar year, or Chaitra Masa Suklapaksha Navami. This day is observed as the marriage day of Raam and Sita as well as the birthday of Raam. People normally perform Kalyanotsavam (marriage celebration) for small statues of Raam and Sita in their houses and at the end of the day the idols are taken in a procession on the streets. This day also marks the end of nine day utsavam called Vasanthothsavam (Festival of Spring), that starts with Ugadi. Some highlights of this day are: Kalyanam (Ceremonial wedding performed by temple priests) at Bhadrachalam on the banks of the river Godavari in Khammam district of Andhra Pradesh. Panakam, a sweet drink prepared on this day with jaggery and pepper. Procession of idols in the evening that is accompanied with play of water and colours. For the occasion, Hindus are supposed to fast (or restrict themselves to a specific diet). Temples are decorated and readings of the Raamayana take place. Along with Raam, people also pray to Sita, Lakshmana and Hanumana. The occasion of victory over Ravana and the rakshasas is celebrated as the 10-day Vijayadashami, also known as Dussehra. The Ram Leela is publicly performed in many villages, towns and cities in India. Raam's return to Ayodhya and his coronation are celebrated as Diwali, also known as the Festival of Lights. The latter two are the most important and popular festivals in India and for Hindus across the world. In Malaysia, Diwali is known as Hari Deepavali, and is celebrated during the seventh month of the Hindu solar calendar. It is a federal public holiday. In many respects it resembles the traditions followed in the Indian subcontinent. In Nepal, Diwali is known as Tihar and celebrated during the October/November period. Here, though the festival is celebrated for five days, the traditions vary from those followed in India. On the first day, cows are worshipped and given offerings. On the second day, dogs are revered and offered special food. On the third day, celebrations follow the same pattern as in India, with lights and lamps and much social activity. On the fourth day Yama, the Lord of Death, is worshipped and appeased. On the fifth and final day, brothers sisters meet and exchange pleasantries. In Guyana, Diwali is marked as a special occasion and celebrated with a lot of fanfare. It is observed as a national holiday in this part of the world and some ministers of the Government also take part in the celebrations publicly. See also: List of Hindu festivals See also Genealogy of Raam Notes ^ Singaravelu Sachithanantham (2004). The Raamayana Tradition in Southeast Asia. University Malaya Press. ISBN 983-100-234-2.  ^ Gupta, S.M. (1993). Vishnu and His Incarnations. South Asia Books.  ^ Ganguly, S. (2003). "The Crisis of Indian Secularism". Journal of Democracy 14 (4): 11–25. doi:10.1353/jod.2003.0076. https://muse.jhu.edu/journals/journal_of_democracy/v014/14.4ganguly.html. Retrieved 2008-04-12.  ^ Astronomical Dating of the Raamyan by Dr. P.V.Vartak ^ Dimock Jr, E.C. (1963). "Doctrine and Practice among the Vaisnavas of Bengal". History of Religions 3 (1): 106–127. doi:10.1086/462474. http://www.jstor.org/pss/1062079.  ^ Rosen, S. (1994). Vaisnavism: Contemporary Scholars Discuss the Gaudiya Tradition. Motilal Banarsidass Publ..  ^ a b Hess, L. (2001). "Rejecting Sita: Indian Responses to the Ideal Man's Cruel Treatment of His Ideal Wife*". Journal of the American Academy of Religion 67 (1): 1–32. doi:10.1093/jaarel/67.1.1 (inactive 2010-03-18). http://jaar.oxfordjournals.org/cgi/content/citation/67/1/1. Retrieved 2008-04-12.  ^ Kanungo, H.. "The Distinct Speciality of Lord Jagannath". Orissa Review. http://orissagov.nic.in/e-magazine/Orissareview/jul2005/engpdf/the_distinct_speciality_of_lord_jagannath.pdf. Retrieved 2008-04-12.  ^ a b c d Griffith, R.T.H. (1870–1874). The Rámáyan of Válmíki. London: Trübner & Co.; Benares: E. J. Lazarus and Co.. http://www.sacred-texts.com/hin/Raam/index.htm.  ^ Goswami, S.D. (2001). Vaisnava Compassion. La Crosse, Florida: GN Press.  ^ Fallon, Oliver. 2009. Bhatti’s Poem: The Death of Rávana (Bhaṭṭikāvya). New York: Clay Sanskrit Library[1]. ISBN 978-0-8147-2778-2 | ISBN 0-8147-2778-6 | ^ Regional Ramayanas ^ a b R. Menon, The Ramayana, pp. 10–11 ^ R. Menon, The Ramayanaa, pp. 496–500 ^ R. Menon, The Ramayana, pp. 12–13 ^ R. Menon, The Ramayana, pp. 14 ^ R. Menon, The Raamayana, pp. 50 ^ R. Menon, The Ramayana, pp. 57 ^ a b R. Menon, The Ramayana, pp. 59 ^ R. Menon, The Raamayana, pp. 77 ^ a b R. Menon, The Ramayana, pp. 91 ^ R. Menon, The Ramayana, pp. 87–88 ^ Menon, R. The Ramayana, pp. 494–496 ^ Menon, R. The Raamayana, pp. 496–498 ^ Tulsidas ^ D. Pattanaik, Indian Puranas, pp. 111 ^ R. Menon, The Ramayana, pp. 132 ^ R. Menon, The Ramayana, pp. 130 ^ R. Menon, The Ramayana, pp. 656 ^ The Raamayana. R.K.Narayan. Vision Books. 1987. Chapter 7. ^ R. Menon, The Ramayana, pp. 447 ^ R. Menon, The Ramayana, pp. 499 ^ R. Menon, The Raamayana, pp. 369–72 ^ R. Menon, The Ramayana, pp. 29 ^ R. Menon, The Ramayana, pp. 376–81 ^ R. Menon, The Ramayana, pp. 482–84 ^ R. Menon, The Ramayana, pp. 488–89 ^ R. Menon, The Ramayana, pp. 645 ^ Wadhwani, Sita (December 24, 2009). "The religious backdrop to James Cameron's 'Avatar'". CNN Mumbai. Cable News Network Turner Broadcasting System, Inc. http://www.cnngo.com/mumbai/play/avatar-hindu-perspective-961455. Retrieved January 18, 2010.  ^ French, Zenaida B. (March 1, 2010). "Two Critiques: ‘Avatar’ vis-à-vis ‘Cinema Paradiso’". The News Today. http://www.thenewstoday.info/2010/03/01/two.critiques.avatar.vis.a.vis.cinema.paradiso.html. Retrieved March 5, 2010.  ^ Hunt, Tam (January 16, 2010). "‘Avatar,’ blue skin and the ground of being". NoozHawk. http://www.noozhawk.com/local_news/article/011610_tam_hunt/. Retrieved March 5, 2010.  References Ramayana, translated in English by Griffith, from Project Gutenberg Vyas, R.T. (ed.) Vālmīki Rāmāyaṇa, Text as Constituted in its Critical Edition, Oriental Institute, Vadodara, 1992. Valmiki, Ramayana, Gita Press, Gorakhpur, India. Ramesh Menon, The Ramayana: A Modern Retelling of the Great Indian Epic ISBN 0865476608 Devadutt Pattanaik, Indian Mythology: Tales, Symbols and Rituals from the Heart of the Subcontinent ISBN 0892818700 Jonah Blank, Arrow of the Blue-Skinned God: Retracing the Ramayana Through India ISBN 0802137334 External links Wikimedia Commons has media related to: Raam The Holy Lake of the Acts of Ram – Raamcharitamanasa (includes an English translation) v · d · eRamayana by Valmiki Characters Dasharatha · Kausalya · Sumitra · Kaikeyi · Janaka · Manthara · Rama · Bharata · Lakshmana · Shatrughna · Sita · Urmila · Mandavi · Shrutakirti · Vishvamitra · Ahalya · Jatayu · Sampati · Hanuman · Sugriva · Vali · Tara  · Angada · Jambavan · Vibhishana · Kabandha  · Tataka · Surpanakha · Maricha · Subahu · Khara · Ravana · Kumbhakarna · Mandodari · Mayasura · Sumali · Indrajit · Sulochana  · Prahasta · Akshayakumara · Atikaya · Lava · Kusha Other Ayodhya · Mithila · Dandakaranya · Lanka · Sarayu · Raghuvamsa · Lakshman Rekha · Vedavati · Vanara  · List of adaptations v · d · eAvatars of Vishnu Dashavatara Matsya · Kurma · Varaha · Narasimha · Vamana · Parashurama · Rama · Krishna · Balarama* · Buddha* · Kalki Other avatars Catursana · Narada · Nara-Narayana · Kapila · Dattatreya · Yajna · Rishabha · Prithu · Dhanvantari · Mohini · Vyasa · Prsnigarbha · Hayagriva · Hamsa *Buddha or Balarama is considered the ninth avatar of Vishnu, depending on the tradition. 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