The story of Airavan and Mahiravan abducting Rama and Lakshmana is found in Ananda Ramayana. They are two different persons.
I have written answer to Who were Ahiravan and Mahiravan? .
The source of legend of Airavan and Mahiravan is Ananda Ramayana. It is part of story of Rama which is spread in vast expanse (Charitam Raghunatasya Shatakoti Pravistaram). ...
when Lord Parashurama killed his mother with an axe on the orders of his father, the axe got stuck to his hand as he had committed a heinous crime by killing his mother. So, in order to wash away his sin, he came to Lohit river in Arunachal Pradesh. As soon as he put his hand inside the pristine waters of the river, the axe got detached from his hand. Since ...
While reading out stories from scriptures is definitely the best of samskaras we can give to the child, we need to show discretion in selecting what stories we should tell the child from 2 yrs to say 7-8 yrs. It should be all positive (stories which are mostly white less black and definitely no shades of grey). So stories like disrobing of draupadi, gambling ...
Those words can be understood as uttered out of great respect towards his father King Dasaratha.
The preceding and succeeding slokas give clue to us, as to how much respect Sri Rama had towards his father.
अलीकम् मानसम् तु एकम् ह्ऱ्दयम् दहति इव मे | स्वयम् यन् न आह माम् राजा
भरतस्य अभिषेचनम् || २-१९-६
"My heart is burning indeed with one sorrowful ...
This is what Sita says to Ravana -
तथा अहम् धर्म नित्यस्य धर्म पत्नी दृढ व्रता |
त्वया संप्रष्टुम् न शक्या अहम् राक्षसाधम पापिना || ३-५६-१९
raakshasa adhama = oh, demon, basely; tathaa = likewise - on par with Rama; dharma nityasya = in righteousness, one who steadied himself; dharma patnii = legitimate, wife; dR^iDha vrataa = solemnly, pledged ...
Sita was abducted by Ravana, on lifting her up with his left hand at her plait of hair at nape, and with his right hand at her thighs. So he did touch her during abduction.
इति उक्त्वा मैथिलीम् वाक्यम् प्रिय अर्हाम् प्रिय वादिनीम् || ३-४९-१५
अभिगम्य सुदुष्ट आत्मा राक्षसः काम मोहितः | जग्राह रावणः सीताम् बुधः खे
रोहिणीम् इव || ३-४९-१६
On saying ...
The questions are
How can Valmiki write Ramayana in 200-500 BC when he was also present
during Ramayana in 9600 BC?
Isn't it a huge discrepancy of about 9000
There are 3 issues involved in the question.
Occurrence of Ramayana at much earlier period
Composing of Ramayana in 200-500 BC
Appearance of Sage Valmiki in both the periods
As said in another answer, this episode does not occur in Sri Valmiki Ramayana but in Sri Ramacharitmanas of Gosvami Tulasidas.
Following is the original text with hindi translations from Gita-press gorakhpur's edition (english translations are mine) from LankA-KAnda which contains this episode:
जौं मम चरन सकसि सठ टारी । फिरहिं रामु सीता मैं हा...
Angada's challenging all of the warriors in Ravana's palace to lift his feet from ground, is not from Valmiki Ramayana.
The following is what transpired in that episode, after delivering of Sri Rama's message by Angada:
ततः स रोष ताम्र अक्षह् शशास सचिवांस् तदा | गृह्यताम् एष दुर्मेधा
वध्यताम् इति च असकृत् || ६-४१-८४
Then, the enraged Ravana ...
First off, as Sheldon Pollock points out in his translation of Ayodhyākāṇḍa, the two verses you quote in your question have been removed from the Critical Edition of Vālmīki Rāmāyaṇa.
1. In order to establish a reasonable transition between sargas, the SR [Southern Recension] inserts
before this verse four lines (2091*), in which Rāma, ...
If you are looking for an English translation of Critical Edition of Vālmīki Rāmāyaṇa, you can buy:
The Rāmāyaṇa of Vālmīki: An Epic of Ancient India: 6 Volumes in 7 parts
by Robert P. Goldman, Sally J. Sutherland Goldman (mlbd.in)
The Rāmāyaṇa of Vālmīki: An Epic of Ancient India, Volume VII: Uttarakāṇḍa (amazon.com)
You can borrow Vol. 1, Bālakāṇḍa at ...
One of the users mentioned Gita Press, which is a good translation. Here is the link:
Another is by Parimal Publication, Delhi. Here is the link:
Rajaji's version is an abridged one. It is good, but it ...
If he called Rama as an incarnation of Brahma there is nothin wrong because Narayan is also known as supreme Brahma.
Narayan Upanishad chapter 2
Narayana is eternal. Narayana is Brahma. Narayana is the universe. Narayana is Indra. Narayana is time. Narayana is the primary directions. Narayana is the secondary directions. Narayana is above. ...
According to Padma Purana, after the departure of Sita in the Earth, Sri Rama ruled the Kingdom for 11,000 years.
After Sita’s disappearance, Shri Rama ruled for eleven thousand years.
So if we add up the number years he spent on Earth, before the departure of Sita, we will get his life span.
By the time he reached Chitrakuta, at the commencement of 14 ...
He said Brahm, not Brahma. The word Br(A)hm is a root of words like Brahmin, Brahma, Brahmcharya which means (A(first letter of Sanskrit)/Aham/I am) i.e. creation, beginning, Self and alone.
The trinity of Br(A)ma, Vishn(U) and (M)ahesh is the manifested triguna Maya Prakriti who is the beginning, middle and end of this creation. A+U+M is also called AUM/OM(...
I like to add another reference, which is Ananda Ramayana. This is not attributed to Sage Valmiki, and the exact authorship, and time of composition are not clear. Many stories and accounts are new in this version of The Ramayana.
That said, the Sara-Khanda, 10th Sarga talks about Lord Rama establishing the Shiva Linga in great detail. This is narrated for ...
There are 3 options, in my view.
Option-1 - Follow the popular version.
As per 16th Sarga of Valmiki Ramayana, Sri Rama is an incarnation of Vishnu.
उपायः को वधे तस्य राक्षसाधिपतेः सुराः | यमहं तं समास्थाय
निहन्यामृषिकण्टकम् || १-१६-२
"What is the idea to eliminate that demon's chief Ravana, oh, gods,
adopting which strategy I will have to ...
He said brahm(ब्रह्म) and not brahmA(ब्रह्मा). There is a difference. Lord Vishnu is considered as brahm; so it is perfectly fine to refer him as.
As per the definition of brahm:
Brahm or Brahman is "the unchanging reality amidst and beyond the world", which "cannot be exactly defined". It has been described in Sanskrit as Sat-cit-ānanda and as the ...
To add to the list, it is also mentioned in Sri Nrsimha Purana (which is considered a upa-purana).
Chapter 58, slokhas 121 and 122 -
pratishTAya mahAdEvam setumaDyE sa raGHavah || (121) (Lord Rama made pratishta of Lord Shiva on the bridge constructed across the ocean)
labDHAvAn paramAm BHaktim shivE shamBO(r)agurahAt |
ramEshvara iti khyAtO mahAdEva(h) ...
You're right. Conducting an Aśvamedha simply to beget sons is both unnecessary and extravagant.
As Robert P. Goldman says in the Introduction to his translation of Bālakāṇḍa, in all of the Aśvamedha yajñas from both the epics combined, no king besides Daśaratha has performed it for getting sons so it must be a late addition to the text:
The saga of the ...
One has to take into consideration the history and the intent of the Epics and Puranas.
They were written down with an intent to denigrate and disparage the Vedic traditions. Therefore, at multiple places in Epics and Puranas, it is reiterated that Vedic rituals are hollow and have no philosophical value.
This is a trick used by the Vedantists to ...
While narrating the strength of Vali, Sugreeva says
समुद्रात् पश्चिमात् पूर्वम् दक्षिणाद् अपि च उत्तरम् | क्रामति अनुदिते
सूर्ये वाली व्यपगत क्लमः || ४-११-४
"Before the dawn of sun Vali unweariedly strides from western ocean to eastern, and even from southern to northern for offering
water oblations to the rising sun".
While arguing with Sri ...