Sri Ranganatha Ramayana- Rendering into English from Telugu

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About the Book Ever since the composing of the epic of Vamiki, the story of Rama which had been so popular already in the country in fragments, received a great boost. Indeed the very format of the story was changed from the short folk-tales so commonly available like pebbles and in fragments to continue, well composed and well knit story, earning at the same time the first poetic work in Sanskrit in the country. The message and the teachings of the story appealed to the masses who were attracted more and more about the theme. Soon the poets of the subsequent times also devoted their attention towards the Ramayana theme, which further increased its popularity and the works in the regional languages on the Ramayana were also composed. Of the several such works composed in the regional languages in the country, Sri Ranganatha Ramayana is said to have been composed in Telugu language, in the thirteenth century A.D. The present work is the English translation of the same.

About the Author Shantilal Nagar, a graduate of the Punjab University, served in the curatorial capacity in the Central Asian Antiquities Museum, New Delhi, the Archaeological Museum, Nalanda, and of the Indian Museum, Calcutta for a number of years. He has to his credit the scientific documentation of over fifty thousand antiquities, in these museums, representing the rich cultural heritage of the country and comprising of sculptures, bronzes, terracottas, beads, seals and sealing, ancient Indian numismatics, wood work, miniatures and paintings, textiles and Pearce collection of gems, ranging from the earliest times to the late medieval period. He was awarded, in 1987, a fellowship, for his monograph on the Temples of Himachal Pradesh, by the Indian Council of Historical Research, New Delhi. He has authored more than 30 books.

Preface The story of Rama has been dominating the Indian religious scene from the time immemorial. According to the commonly known belief, the brief of the story was provided by Narada to the sage Valmikt, which clearly indicates that Narada was well-versed with the same. Now Narada was the son of Brahma and had received his education from his father, who is said to be the possessor of the Vedic knowledge which was in turn imparted by him to Narada. Evidently the brief of the story of the Ramayana which was provided by Narada to the sage Valmiki naturally was influenced by the Vedic knowledge. There is a school of thought in the country which has been advocating and emphasising on the vedic background of the Ramayana. In this connection one is reminded of the Mantra Ramayanam composed by Nilakantha in the 14th century A.D. in which the Vedic background of the Ramayana has been established. Besides, several other writers have supported the vedic background of the said theory in one or the other.

Indeed the Vedic society had its own gods and goddesses who are eulogized and in the vedic literature. Some of these gods were adopted suitably in the subsequent period in some modified form. As for example, though Vistu of the Vedic literature was adopted in the subsequent religious thought, but he was then conceived as having four arms holding his attributes like Samkha, Cakra, club and the lotus, though these attributes were neither absent in the Vedic literature nor was he ever conceived with four hands in the Vedic literature. Similarly Prajapati so commonly known in the Vedic literature was transformed as an important deity in the post-vedic period as Brahma having four heads and four arms holding a Veda text in them, besides the rosary and Kamandalu. The Vedic Rudra was later on transformed himself into a mighty god Siva relegating into background the original epithet of Rudra. The goddess Sri of the Sri Sakta in the Rgveda was similarly transformed into Sri Laksmi, the spouse of the mighty lord Visnu while Sarasvati the popular goddess of learning. So popular was she with the masses that besides the Brahmanical sects, the Buddhists and Jainas also adopted her as a deity of their own.

In the Vedic literature we also come across the Vrsakapi, who is projected as a mighty monkey and as a friend of Indra: A hymn of the refers to a conversation between Indra and Indrani which place with presence of Vrakapi.

In this Vrskapi has been described to be the friend of Indra, who annoyed his spouse and was thrashed. The same Vrsikapi has been conceived to have been transformed into Hanuman in the Ramayana. which is supported by F.E. Pargiter, (“Suggestions regarding Rgveda”? J.R.A.S., 1911, p. 803 and 1913.

**Contents and Sample Pages**