When one reads a masterpiece, there is a limit to which one can get marvelled. Imagine, the reader experiences this exuberance not once or twice, but thrice and at the end, has this overwhelming feeling of what was achieved over the course of 120 odd pages of sheer brilliance. To say brilliant or genius is to undermine the oceanic knowledge and utter devotion of Dr. V. Raghavan. As I noted in an earlier review, this type of scholarly work is impossible without some divine blessing and influence. As a reader, I am just overjoyed, swimming in the “Ananda” of the bliss of having read this book.
This book is about the 3 major Ramayanas in vogue which are related to, but different from the traditional Valmiki Ramayana. The author chooses Adbhuta, Adhyatma and Ananda Ramayanas, giving a very precise, extremely in-depth analysis of every single of these versions and provides a very a comprehensive all-rounded analysis for each one of them. One would be inspired to just take up one of them and use this book as a reference to understand the specific Ramayana much better. To be able to provide such cross-references across multiple works is the hallmark of the true genius of the author.
In the following paragraphs, I just highlight the very interesting and unique aspects of each of these Ramayanas. However, it should be noted that the reader is highly encouraged to read the book in detail to savour the true essence of this work.
Adbhutha Ramayana
Adbhutha is named as such to describe the miraculous form and exploits of Sita. This version of the Ramayana is focussed on the origins of Sita, explained through musical compositions and whose influence is observed on the Ramacharitamanasa by Tulasidas. The story of Rama is explained through an interesting episode of Srimati’s Swayamvara with Maha Vishnu, Narada and Parvata involved and curses and counter curses leading to the birth of Maha Vishnu as Rama and needing to take the help of Vanaras. The more interesting aspect of this version of Ramayana is the 2 Ravana theory i.e. one with thousand heads and another with ten.
Sita instigates Rama that true achievement is when the latter defeats the thousand headed Ravana. With a pronounced Sakta influence, Sita is shown to create Matrs and attains the form of Kali. Rama who is knocked out by the 1000 headed Ravana comes to senses and is astonished to view this form of Sita and learns that she is the Para Shakti of Maheshwara.
The author clearly emphasises that the verses from Rama on viewing her Vishwarupa has strong influences from Srimad Bhagwad Gita. With proofs, he establishes that this work needs to be considered as the last part of Valmiki’s work. Through various verses from Adbhutha Ramayana, the author clearly highlights the deep influence of Gita and its phrases in the composition of this version of the Ramayana. In the last part of this chapter, one is astonished by the number of references to various Upanishads, whose influence is observed across the Adbhutha Ramayana.
Adhyatma Ramayana
Adhyatma Ramayana is the more spiritual version, considered to be the best written and more regularly read in parayana style. Many versions and manuscripts of this version is available across multiple Indian languages over time. In this version of the Ramayana, the author clearly highlights the deep influence of Srimad Bhagwatham on the narrative in the form of concepts and verses. There is a large poetic influence observed across various incidents that are a critical part of the original narrative.
The main concept of this version of Ramayana is to observe Rama as the Supreme Being and the creator and conductor of all events of the Ramayana. For example, Rama is reminded of the reason for his birth by Narada, triggering a chain of events orchestrated by Rama leading to his banishment to forests. We have heard of the version of “Recurring Ramayanas” where it is considered that Ramayana keeps repeating across Yugas / Eons of time. A proof for such a concept is presented in the form of Sita’s words where she reminds Rama that “In none of the Ramayanas I have heard, Rama doesn’t go to forest without Sita”.
Valmiki’s transformation through Saptarishis and subsequent diksha of Mara which transforms to Rama is clearly articulated in this version. It should be noted that Mara is NOT a Kannada word (मरेति जप सर्वदा). This version also describes the concept of Maya Sita. It is quite astonishing to read that Ravana choses to kidnap Sita so that he could be killed by Rama which is very unique compared to other versions of Ramayana. The epic is laden with multiple discourses such as RamaGita. Kausalya is imparted Spiritual Wisdom by Rama much alike Kapila imparting the same to his mother Devahuti. Apart from Bhagwatham, Srimad Bhagwad Gita also seems to have a huge influence in the choice of verses and concepts as well as Agastya Samhita. Lastly, Subhashitas and Kavyas also seem to have influenced the narrative quite a bit.
When one reads about the detailed analysis of this version, it can be noted that every conversation is an opportunity for spiritual or philosophical discourse. Yajurveda, Upanishads, Sankhya Yoga are all reflected in various parts of this epic. The focus on Bhakti is a recurring concept in this version.
Ananda Ramayana
Ananda Ramayana is considered as the most interesting of the 3 versions being discussed. Here too, there are many events described that are not part of the original, but form the basis for certain eventualities. For example, Sita accompanying Rama to the forest for 14 years is shown to be part of an oath that Sita would have taken earlier as well as a prediction by a palmist in her life. The much debated topic on Sita’s birth and its connection with Mandodari is dealt in detail in this version. Lakshman Rekha is also mentioned in this version of the Ramayana. References ranging to Padma purana are also observed in this work.
The story of Gokarna is explained in detail along with its relevance in Ravana’s marriage to Mandodari. This is truly fascinating and quite illuminating. In this version of Ramayana also, we can find numerous examples of “Kalpaantara theory” or the theory of recurring Ramayanas. There is a very interesting account on Ramanatha Jyotirlinga which makes for an intriguing read. The most astounding aspect of this Ramayana is the concept wherein its proposed that Vyasa created the Mahabharatha and Puranas out of Ramayana. References to Srimad Bhagwatham is also a constant theme in this version. The text also has very deep influences from Advaitic school of thought which has been brought out so effectively by the author.
The concept of Rama and his brothers to be related to the 4 states of consciousness and subsequent explanation of various demons, Vanara chiefs etc is extremely interesting. The correlation of these attributes to within oneself i.e. meta-physical to physical is also called as Deha Ramayana. There is a lot of cross references where Rama’s interaction with various characters is connected to the various events from Sri Krishna’s life.
Rama’s separation from Sita while she was pregnant is dealt very differently compared to the more common understanding. The events of Sri Rama and his brothers’ children marrying various princesses also has some connect with Rama slaying some demons or releasing someone from curses. There is also a reflection of the 1000 headed Ravana in this version too. The text has deep influences from Chola and Vijayanagara times making one think that the same was completed in Southern part of India as compared to other versions. The practice of writing Rama’s name i.e. Rama Koti and its fruits are also described in this version of Ramayana.
Summary
This review is just an adoration of a thirsty soul who seems to have found the elixir of information in the form of this book. To even consider rating this book is blasphemous as this is nothing short of a cultural and literary classic. MUST HAVE, MUST READ BOOK. I wish this book reaches the hands of all asaktas who can appreciate the richness of Sri Rama’s legacy on this blessed land.
VERY VERY HIGHLY RECOMMENDED
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