Editing Ramayana (section)

==Synopsis==
===''Bāla Kāṇḍa''===
{{Main|Balakanda}}
[[File:The marriage ceremony of Rama and Sita.jpg|thumb|The marriage of the four sons of Dasharatha  to the four daughters of Siradhvaja Janaka and Kushadhvaja. Rama and Sita, Lakshmana and Urmila, Bharata and Mandavi and Shatrughna with Shrutakirti. Folio from the Shnagri Ramayana, early 18th-century. [[National Museum, New Delhi]]]]

The epic begins with the sage Vālmīki asking Nārada if there is a righteous man still left in the world, to which Nārada replies that such a man is Rāma. After seeing two birds being shot, Vālmīki creates a new form of metre called ''śloka'', in which he is granted the ability to compose an epic poem about Rāma. He teaches his poem to the boys Lava and Kuśa, who recite it throughout the land and eventually at the court of King Rāma. Then the main narrative begins.{{sfn|Goldman|1984|loc=Vol. I: Bālakāṇḍa}}

Daśaratha was the King of Ayodhyā. He had three wives: Kausalyā, Kaikeyī, and Sumitrā. He did not have a son and in the desire to have a legal heir performs a fire sacrifice known as Putrīyā Iṣṭi. Meanwhile, the gods are petitioning to Brahmā and Viṣhṇu about Rāvaṇa, king of the rākṣasas who is terrorizing the universe. Thus Viṣhṇu had opted to be born into mortality to combat the demon [[Ravana|Rāvaṇa]]. As a consequence, Rāma was first born to Kausalyā, Bharata was born to Kaikeyī, and Lakṣmaṇa and Śatrughna were born to Sumitrā.{{sfn|Goldman|1984|loc=Vol. I: Bālakāṇḍa}}

When Rāma was 16 years old, the [[Rishi|r̥ṣi]] (sage) Viśvāmitra comes to the court of Daśaratha seeking  help against demons who were disturbing sacrificial rites. He chooses Rāma, who is followed by Lakṣmaṇa, his constant companion throughout the story. Rāma and Lakṣmaṇa receive instructions and supernatural weapons from Viśvāmitra and proceed to destroy [[Tataka|Tāṭakā]] and many other demons. Viśvāmitra also recounts much lore of the landscape, his own ancestors, and the ancestors of the princes.{{sfn|Goldman|1984|loc=Vol. I: Bālakāṇḍa}}

The party then decides to attend King [[Janaka|Janaka's]] sacrifice in the kingdom of [[Mithila (region)|Mithilā]], who has a bow that no one has been able to string. Janaka recounts the history of the famed bow, and informs them that whoever strings the bow will win the hand of his daughter [[Sita|Sītā]], whom he found in the earth while plowing a field. Rāma then proceeds to not only string the bow, but breaks it in the process. Rāma marries Sītā; the wedding is celebrated with great festivity in [[Mithila (region)|Mithilā]] and the marriage party returns to Ayodhyā.{{sfn|Goldman|1984|loc=Vol. I: Bālakāṇḍa}}

===''Ayodhyā Kāṇḍa''===
[[File: Rama leaving for fourteen years of exile from Ayodhya.jpg|thumb|{{center|Rama leaving for fourteen years of exile from Ayodhya}}]]

After Rāma and Sītā have been married, an elderly Daśaratha expresses his desire to crown Rāma, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyī was happy regarding this, but was later on provoked by [[Manthara|Mantharā]], a wicked maidservant, to claim two boons that Daśaratha had granted to her. Kaikeyī demands [[Exile of Lord Rama|Rāma to be exiled into the wilderness for fourteen years]], while the succession passes to her son Bharata.

The grief-stricken king, bound by his word, accedes to Kaikeyī's demands. Rāma accepts his father's reluctant decree with absolute submission and calm self-control which characterizes him throughout the story. He asks Sītā to remain in Ayodhyā, but she convinces him to take her with him into exile. Lakṣmaṇa also resolves to follow his brother into the forest.

After Rāma's departure, King Daśaratha, unable to bear the grief, passes away. Meanwhile, Bharata, who was on a visit to his maternal uncle, learns about the events in Ayodhyā. He is shocked and refuses to profit from his mother's wicked scheming. He visits Rāma in the forest and implores him to return to Ayodhyā and claim the throne that is rightfully his. But Rāma, determined to carry out his father's orders to the letter, refuses to return before the period of exile. Bharata reluctantly returns to Ayodhyā and rules the kingdom on behalf of his brother.<ref>{{Cite web |title=Valmiki Ramayana - Ayodhya Kanda - Sarga 40 |url=https://sanskritdocuments.org/sites/valmikiramayan/ayodhya/sarga40/ayodhyaroman40.htm |access-date=2025-02-09 |website=sanskritdocuments.org}}</ref>

===''Araṇya Kāṇḍa''===
{{Main|Aranya Kanda|Exile of Lord Rama}}
[[File:Raja Ravi Varma, Jatayu vadha, 1906.jpg|thumb|[[Ravana|Rāvaṇa]] fights [[Jatayu|Jatāyu]] as he carries off the kidnapped Sītā. Painting by [[Raja Ravi Varma]]]]
In exile, Rāma, Sītā, and Lakṣmaṇa journey southward along the banks of the river [[Godavari|Godāvari]], where they build cottages and live off the land. One day, in the [[Panchavati|Pañcavati]] forest they are visited by a [[rakshasa|rākṣasī]] named [[Shurpanakha|Śurpaṇakhā]], sister of Ravaṇa. She tries to seduce the brothers and, after failing, attempts to kill Sītā out of jealousy. Lakṣmaṇa stops her by cutting off her nose and ears. Hearing of this, her brothers [[Khara (Ramayana)|Khara]] and Dushan organize an attack against the princes. Rama defeats Khara and his rakshasas.

When the news of these events reaches Rāvaṇa, he resolves to destroy Rāma by capturing Sītā with the aid of the ''rakṣasa'' [[Maricha|Mārīca]]. Mārīca, assuming the form of a golden deer, captivates Sītā's attention. Entranced by the beauty of the deer, Sītā pleads with Rāma to capture it. Rāma, aware that this is the ploy of the demons, cannot dissuade Sītā from her desire and chases the deer into the forest, leaving Sītā under Lakṣmaṇa's guard.

After some time, Sītā hears Rāma calling out to her; afraid for his life, she insists that Lakṣmaṇa rush to his aid. Lakṣmaṇa tries to assure her that Rāma cannot be hurt that easily and that it is best if he continues to follow Rāma's orders to protect her. On the verge of hysterics, Sītā insists that it is not she but Rāma who needs Lakṣmaṇa's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any stranger. He then draws a line that no demon could cross and leaves to help Rāma<!--this wasn't in the original ramayana-->. With the coast finally clear, Rāvaṇa appears in the guise of an ascetic requesting Sītā's hospitality. Unaware of her guest's plan, Sītā is tricked and is then forcibly carried away by Rāvaṇa.<ref>{{cite book |last=Rajarajan |first=R. K. K. |year=2001 |chapter-url=https://www.academia.edu/2514821 |chapter=''Sītāpaharaṇam'': Changing thematic Idioms in Sanskrit and Tamil |editor-first=Dirk W. |editor-last=Lonne |title=Tofha-e-Dil: Festschrift Helmut Nespital |publisher=Reinbeck |pages=783–97 |isbn=3-88587-033-9 |archive-url=https://web.archive.org/web/20200504183709/https://www.academia.edu/2514821/S%C4%ABt%C4%81pahara%E1%B9%89am_Changing_thematic_Idioms_in_Sanskrit_and_Tamil |archive-date=4 May 2020 }}</ref>

[[Jatayu|Jatāyu]], a [[vulture]], tries to rescue Sītā but is mortally wounded. In Lankā, Sītā is kept under the guard of ''rakṣasīs''. Ravaṇa asks Sītā to marry him, but she refuses, being totally devoted to Rāma. Meanwhile, Rāma and Lakṣmaṇa learn about Sītā's abduction from Jatāyu and immediately set out to save her. During their search, they meet [[Kabandha]] and the ascetic [[Shabari|Śabarī]], who directs them to Sugriva and Hanuman.

===''Kiṣkindhā Kāṇda''===
<!--[[File:Council of War of the Vanaras.jpg|thumb|left|Council of War of the Vanaras]]-->
[[File:Stone bas relief at Banteay Srei in Cambodia.jpg|thumb|A stone bas-[[relief]] at Banteay Srei in [[Cambodia]] depicts the combat between [[Vali (Ramayana)|Vali]] and [[Sugriva]] (middle). To the right, Rama fires his bow. To the left, Vali lies dying.]]

''Kishkindha Kanda'' is set in the land of [[Vanara|Vānara]]s (Vana-nara) – Forest dwelling humans.<ref>{{Cite journal |first1=B. |last1=Vijayashree |first2=C. |last2=Geetha |url=http://shabdbooks.com/gallery/392-may-2020.pdf |title=Vanaras or Vana-Naras: A tail's travel from Treta Yuga to DwaparaYuga |journal=Mukt Shab Journal |issn=2347-3150 |url-status=dead|archive-url=https://web.archive.org/web/20220519175458/http://shabdbooks.com/gallery/392-may-2020.pdf |archive-date=19 May 2022}}</ref> Rāma and Lakṣmaṇa meet Hanumān, the biggest devotee of Rāma, greatest of ape heroes, and an adherent of [[Sugriva]], the banished pretender to the throne of Kiṣkindhā. Rāma befriends Sugriva and helps him by killing his elder brother [[Vali (Ramayana)|Vāli]] thus regaining the kingdom of Kiṣkindhā, in exchange for helping Rāma to recover Sītā.

However, Sugriva soon forgets his promise and spends his time enjoying his newly gained power. The clever former ape queen [[Tara (Ramayana)|Tārā]], (wife of Vāli) calmly intervenes to prevent an enraged Lakṣmaṇa from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from the north, east, and west. The southern search party under the leadership of [[Angada|Aṅgada]] and Hanumān learns from a vulture named [[Sampati|Sampātī]] the elder brother of Jatāyu, that Sītā was taken to Lankā.

===''Sundara Kaṇḍa''===

{{Main|Sundara Kanda}}
[[File:Sita at ashokavana.jpg|thumb|right|Ravana is meeting Sita at Ashokavana. Hanuman is seen on the tree.]]

''Sundara Kanda'' forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of [[Hanumān]]'s heroics. After learning about Sītā, Hanumān assumes a gigantic form and makes a colossal leap across the sea to Lanka. On the way, he meets many challenges like facing a [[Gandharva]] Kanyā who comes in the form of a demon to test his abilities. He encounters a mountain named [[Mainaka|Maināka]] who offers Hanuman assistance and a place to rest. Hanumān refuses because there is little time remaining to complete the search for Sītā.

After entering Lankā, he finds a demon, [[Lankini]], who protects all of Lankā. Hanumān fights her and subjugates her in order to get into Lankā. In the process, Lankini, who had an earlier a vision or warning from the gods, therefore, knows that Lankā's end is near if someone defeats Lankini. Here, Hanumān explores the demons' kingdom and spies on Rāvaṇa. He locates Sītā in the Ashoka grove, where she is being wooed and threatened by Rāvaṇa and his rakshasis to marry him.

Hanumān reassures Sītā, giving Rāma's signet ring as a sign that Rāma is still alive. He offers to carry Sītā back to Rāma; however, she refuses and says that it is not the dharma, stating that Ramāyaṇa will not have significance if Hanumān carries her to Rāma – "When Rāma was not there Rāvaṇa carried Sītā forcibly and when Rāvaṇa was not there, Hanumān carried Sītā back to Rāma." She says that Rāma himself must come and avenge the insult of her abduction. She gives Hanumān her comb as a token to prove that she is still alive.

Hanumān takes leave of Sītā. Before going back to Rāma and telling him about Sītā's location and desire to be rescued only by him, he decides to wreak havoc in Lankā by destroying trees in the Naulakha Bagh and buildings and killing Rāvaṇa's warriors. He allows himself to be captured and delivered to Rāvaṇa. He gives a bold lecture to Rāvaṇa urging him to release Sīta. He is condemned and his tail is set on fire, but he escapes his bonds and leaps across the rooftops , sets fire to Rāvaṇa's citadel, and makes the giant leap back from the island. The joyous search party returns to Kiṣkindhā with the news.

===''Yuddha Kāṇḍa''===
[[File:Battle at Lanka, Ramayana, Udaipur, 1649-53.jpg|thumb|The ''Battle at Lanka, Ramayana'' by [[Sahibdin]]. It depicts the vānara army of Rāma (top left) fighting [[Ravana|Rāvaṇa]] the demon-king of [[Lanka|Lankā]] to save Rāma's kidnapped wife, Sītā. The painting depicts multiple events in the battle against the three-headed demon general [[Trishira|Triṣira]], in the bottom left. Triṣira is beheaded by Hanumān, the vānara companion of Rāma.]]

Also known as ''Lankā Kāṇḍa'', this book describes the war between the army of Rāma and the army of Rāvaṇa. Having received Hanuman's report on Sītā, Rāma and Lakṣmaṇa proceed with their allies towards the shore of the southern sea. There they are joined by Rāvaṇa's renegade brother [[Vibhishana|Vibhiṣaṇa]]. The vānaras named [[Nala (Ramayana)|Nala]] and [[Nila (Ramayana)|Nīla]] construct the [[Rama Setu]].<ref>{{cite journal |last=Rajarajan |first=R. K. K. |year=2014 |url=https://www.academia.edu/8779702 |title=Reflections on 'Rāma-Setu' in South Asian Tradition |journal=The Quarterly Journal of the Mythic Society |volume=105 |number=3 |pages=1–14 |issn=0047-8555 |archive-url=https://web.archive.org/web/20181106212334/http://www.academia.edu/8779702/Reflections_on_R%C4%81ma-Setu_in_South_Asian_Tradition |archive-date=6 November 2018 }}</ref>

The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son [[Meghanada|Meghanāda]] hurls a powerful weapon at Lakṣmaṇa and he gets mortally wounded. So Hanumān assumes his gigantic form and flies from Lankā to the [[Himalayas]]. Upon reaching, Hanumān is unable to identify the [[Sanjivani (Hinduism)|sanjeevani]] herb that will cure Lakṣmaṇa and so he decides to bring the entire mountain back to Lankā. Eventually, the war ends when Rāma kills Rāvaṇa. Rāma then installs [[Vibhishana|Vibhishaṇa]] on the throne of Lanka.

On meeting Sītā, Rāma says; "The dishonour meted out to him and the wrong done to her by Rāvaṇa have been wiped off, by his victory over the enemy with the assistance of Hanumān, Sugrīva and Vibhishaṇa".<ref>{{cite web |title=Book VI : Yuddha Kanda, Sarga 115 |url=https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga115/yuddha_115_frame.htm |website=sanskritdocuments.org |access-date=24 September 2021 |archive-date=29 August 2021 |archive-url=https://web.archive.org/web/20210829063115/https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga115/yuddha_115_frame.htm |url-status=live }}</ref> However, upon criticism from people in his kingdom about the chastity of Sītā, Rāma gets extremely disheartened.
So Sītā, in order to prove the citizens wrong and wipe the false blame on her, requests Rāma and Lakṣmaṇa to prepare a pyre for her to enter. When Lakṣmaṇa prepares the pyre, Sītā prays to [[Agni]] and enters into it, in order to prove her conjugal fidelity. Agni appears in person from the burning pyre, carrying Sītā in his arms and restores her to Rāma, testifying to her purity.<ref>{{cite web |title=Book VI : Yuddha Kanda, Sarga 118 |url=https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga118/yuddha_118_frame.htm |website=sanskritdocuments.org |access-date=24 September 2021 |archive-date=12 September 2021 |archive-url=https://web.archive.org/web/20210912143805/https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga118/yuddha_118_frame.htm |url-status=live }}</ref> Rama later joyfully accepts her. The episode of ''Agni Pariksha'' varies in the versions of ''Ramāyaṇa'' by Valmiki and [[Tulsidas]]. In [[Tulsidas]]'s ''[[Ramcharitmanas]]'', Sītā was under the protection of Agni (see [[Maya Sita|Māyā Sītā]]) so it was necessary to bring her out before reuniting with Rāma. The gods led by Brahma arrive and glorify Rama as the incarnation of Supreme God Narayana. Indra restores the dead Vanaras back to life.

After the exile, Rāma returns to Ayodhya and the people are so happy they celebrate it like a festival. [[Deepavali]] is the day considered that Rāma, Sītā, Lakṣmaṇa and Hanumān reached Ayodhyā after a period of 14 years in exile after Rāma's army of good defeated demon king Rāvaṇa's army of evil. The return of Rāma to Ayodhyā was celebrated with his coronation. It is called ''Rāma pattabhisheka''. There are mentions in Rāmayaṇa that Rama gave several donations to Sugriva, Jambavan, other Vanaras, and gave a pearl necklace to Sita telling her to give it to a great person. She gives it to Hanumān. [[Rama|Rāma]] was so thankful to [[Vibhishana|Vibhisaṇa]] and wanted to give him a great gift. [[Rama|Rāma]] gave his [[Ranganatha|Aradhana Devata]] (Sri Ranganathaswamy) to [[Vibhishana]] as a gift.<ref>{{cite web|url=https://theindiandharma.org/2018/03/18/episode-312-significance-of-the-sri-ranga-vimaana/|title=Episode 312 – Significance of the "Sri-Ranga Vimaana"!!! – The Indian Dharma|website=theindiandharma.org|author=Dr. Jeayaram|date=18 March 2018}}</ref>{{better source needed|date=June 2024}} Rama's rule itself was ''Rāma rājya'' described to be a just and fair rule.{{sfnm|1a1=Sharma|1y=1986|1pp=[https://books.google.com/books?id=9Vo0OJtO6DQC&pg=PA2 2–3]|2a1=Claeys|2y=2010|2pp=[https://books.google.com/books?id=sFCuoqykV9QC&pg=PA240 240–241]}} It is believed by many that when Rama returned people celebrated their happiness with ''[[Diya (lamp)|diyas]]'', and the festival of [[Deepavali]] is connected with Rāma's return.<ref>{{Cite book|url=https://books.google.com/books?id=lOnuAAAAIAAJ|title=Self-realization Magazine|date=1971|publisher=Self-Realization Fellowship|pages=[https://books.google.com/books?id=lOnuAAAAIAAJ&q=is+diwali+connected+to+lord+rama+returned 50]|language=en}}</ref>{{better source needed|date=June 2024}}

=== ''Uttara Kanda'' ===
[[File:Sita with children.jpg|thumb|[[Sita]] with [[Lava (Ramayana)|Lava]] and [[Kusha]]]]

Scholars note "linguistic and rhetorical differences" between the Uttara Kanda and books 2 through 6 of the Ramayana, especially in stories such as Sita's exile and the death of [[Shambuka]], and together with Bala Kanda<ref>{{Cite web |last=SHARMA |first=SESHENDRA |title=Valmiki Ramayana Balkanda |url=https://stotranidhi.com/en/valmiki-ramayana-bala-kanda-in-english/ |website=stotranidhi.com}}</ref> it is considered by some scholars to be an interpolation, and that "the 'original' poem ended with the Yuddhakanda.{{sfnm|1a1=Cakrabartī|1y=2006|2a1=Goldman|2a2=Sutherland Goldman|2y=2022|2p=19}}

This kanda narrates Rama's reign in [[Ayodhya (Ramayana)|Ayodhya]], the birth of [[Lava (Ramayana)|Lava]] and [[Kusha (Ramayana)|Kusha]], the [[Ashvamedha]] [[yajna]], and the  last days of Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita, Lakshmana, and Hanuman, where the coronation is performed. On being asked to prove his devotion to Rama, Hanuman tears his chest open and to everyone's surprise, there is an image of Rama and Sita inside his chest. Rama rules Ayodhya and the reign is called ''Rama-Rajya'' (a place where the common folk are  happy, fulfilled, and satisfied). Then Valmiki trained Lava and Kusha in archery and succeeded to the throne after Rama.