The Lord Rama worship in Indonesia, here untold story.

                                       

    

  Is the temple of Rama worship in the kingdom of Indonesia? 

                   Indonesia is a Muslim-majority country, where Lord Ram is there as well as Ganesh. There are Krishna and Arjuna is yet there. This is a country which has stories and stories of Ramayana-Mahabharata in the street. Indonesia is the country with the biggest Muslim people in the world. But some of its things connect it with the Hindu religion of India and make people think.

                 It is a Muslim country with notes of Lord Ganesha on its notes. A country where the name of the airlines is also Garun. You must be wondering how all this in a Muslim country? But whatever you have read this, you have read everything correctly. The influence of Hinduism is deep in Indonesia. Hinduism also has government recognition here.

                Historians say that Hinduism first arrived in Indonesia in the 5th century. India-Indonesia relations go back thousands of years. Trade has been going on in both countries since ancient times. Hinduism reached Indonesia only from India. Hinduism has a profound influence on the culture of this country. The art, culture, beliefs here reflect Hinduism.     

                              

                     The most interesting anecdote of the relationship between Indonesia and Ramayana is also connected to our neighbouring country of Pakistan.

            It is said that once during the first President of Indonesia, Sukarno, a Pakistani government team visited Indonesia. There the Indonesian government showed him the staging of the Ramayana. Seeing this, the members of the Pak team asked the President, what is the work of staging the Ramayana in an Islamic country? So President Sukarno immediately responded by saying that Islam is our religion but Ramayana is our culture.

           The Ramayana in Indonesia came from the Ramayana period itself. The Valmiki Ramayana describes the Kishkindha incident. Sugriva sent his army to Yavadweep and Suvarna Island to find Sita. According to historians, both these places are present-day Java and Sumatra.

            How much influence of Hindu religion in Indonesia can be gauged from the notes there. There is a photo of Lord Ganesha on Indonesian notes. In fact, once the economy of Indonesia was continuously deteriorating.

         Even after much effort, she was not coming on the right path. After that, the government there put a photo of Lord Ganesha on its notes, after which the economy of Indonesia started correcting.

             You all must have seen a scene of Bhagavad Gita in which Shri Krishna is teaching the Gita to Arjuna in the Mahabharata field. This photo will be found somewhere in the house of India. But what would you say if you found this statue standing at the main crossroads of a country? The giant statue of Lord Krishna conveying the Gita to Arjuna in Indonesia's capital Jakarta is quite famous there.

             You will be surprised to know that as our country, Ramayana is staged in Indonesia and the Muslims are the ones who do it. Here the Ramayana is slightly different from the Ramayana of India. But the message of the story and the main character are from India itself. Just as a puppet is staged in Rajasthan, the Ramayana and the Mahabharata are staged in Indonesia.

             If you say that the Ramayana and the Mahabharata are our texts, the people of Indonesia will immediately tell you that these are our texts, not yours. The people of Indonesia consider it as their treatise. In the tableau there, you will see Hanuman, Vanar Sena, Kauravas.

         There is a great difference between Hinduism in India and Hinduism in Indonesia. Because Hinduism in India is in its ancient form but in Indonesia, this religion has gone in many parts. The island of Bali, Indonesia has a high Hindu population. Bali is found in the Ramayana to the Mahabharata. You will also find temples in Indonesia.

         You will be surprised to know that Sanatan Hinduism also has an influence on Indonesia's language, literature, art, monarchy. The amount of Sanskrit words in the language is very high here. The old kingdom of Indonesia was named Srivijaya. Which is the word of Sanskrit and Hinduism?

         This country is very comfortable with its identity related to Ramayana. Indonesia's Education Minister Anees Bassen visited India 2 years ago. There, he shocked everyone by saying that we also use the characters of Ramayana to teach in our schools.

             The Education Minister of Indonesia also met India's Culture Minister Mahesh Sharma. In which the Indonesian minister made headlines by saying that we want Indian artists to come to Indonesia to stage the Ramayana, and then our Karakars come here to stage the Ramayana. In this way, the culture of the two countries will be found together, which will further improve relations between India and Indonesia.

                      In the world of the 21st century, Rama is one of the "fateful" characteristics which is specifying the future of India.

        this article, I will be examining the most important of all questions: how did Rama – a personality of epic writings – become a Creator of Hindu religion?

• This story is surprising, fascinating.

• Many editions of Ramayana

               I notice at Valmiki’s Ramayana – like most Bengalis do – as epic literature; not as a spiritual text. I also know that the firstest edition of any text where Rama occurs is the Buddhist Jataka (No. 461) called the Dasaratha Jataka.

             Dasaratha is Rama’s father. But Rama and Sita are siblings. Dasaratha does not forbid them but delivers them a way to protect them from their desirous step-mother; they are ousted to the Himalayas. There is no consideration to Lanka or Ravana; Rama and Sita retrieval to Benares not to Ayodhya after their exile.

             Dasaratha Jataka is the firstest known edition of the tale that unpunctual came to be known as the Ramayana.

            I have also evaluated Michael Madhusudan Dutta’s Meghnad Badh Kavya – based on an episode of Valmiki’s Ramayana: the demise of Meghnad who was the son of Ravana. This traditional poem was written in 1861 - the birth year of Rabindranath Tagore, who himself belonged on to compose a survey of the lyric later.

                In Meghnad Badh Kavya – Ravana is characterized as a credible king – honoured with many personalities – and Meghnad is defined as a tragic fighter – an adventurous person and a worshipper of Shiva – while Lakshmana is characterized as unreliable and unnecessary.

                   The outstanding story of Valmiki’s Ramayana in Bengali is called Krittivasi Ramayan (Shri Ram Panchali) by Krittibas Ojha (15th century).

                A 6th-century article of the Ramayana has been organizing at The Asiatic Society Library in Kolkata.

                There are several editions of Ramayana in many Indian languages; Kamba Ramayana (12th century) established an artistic festival developed by the Tamils. Several Indian religious myths – Buddhist, Sikh and Jain – have their own transformation.


                The Thai Ramayana varies largely from the Indonesian one; both are different from Valmiki’s Ramayana. In one edition Ravana is the hero, not Rama. In some versions, Sita is Rama’s sister, not his wife. The Malay Ramayana, Hikayat Seri Ram, and the Lao version, Phra Lak Phra Lam, make Lakshmana the hero and Rama his close associate.

             Valmiki’s Ramayana – establish between 5th BCE and 1 BCE by philosophers – containing 24000 lyrics, may not be the first text to recommend Rama. But it is evaluated as the "original" Ramayana – one of two considerable epics of Indian literature, and also of globe literature.

          The other great epic – arguably the biggest, is Vyasa’s Mahabharata: extended than Homer’s Iliad, the Odyssey and Virgil’s Aeneid all put jointly.                                                     

        Over the duration, the mythological record also took shape. Ramayana and Mahabharata appeared to be evaluated as "Itihasa" – narrative of past circumstances which include education about philosophy and purposes of spirit. 

            Ramayana has been discovered during Treta Yuga - more as an act of faith, than of actual recorded history. 

               They are many who also believe that the Ramayana actually took spot in a historical age whose histories no longer occur in recorded history.

             They also suggest that Valmiki wasn’t an epic poet where originality might have flirted a role, but a writer historian who was reporting history. That is their assumption.


       But what turned Rama – from a personality of epic literature – into divinity or a god and a "real historical figure" in the minds of millions in the Hindi-Hindustani belt is another text: Tulsidas’s Ramcharitmanas.

Tulsidas’s Ramcharitmanas

          Ramcharitmanas (Lake of deeds of Rama) is an epic poem in the soft Awadhi language of Hindi, written by the 16th-century Indian Bhakti poet Goswami Tulsidas (1532-1623).

                 Tulsidas was an outstanding philosopher of Sanskrit – that was the language of the best – but he wanted to tell the story of Rama in another language so that it becomes available to the public quantities.

              Tulsidas was popular of William Shakespeare. Just similar Shakespeare composed in English - the language of the plebeians, not of the society who talked Latin - Tulsidas too wanted to reach out to the quantities by composing the story of Rama in Awadhi.

                   Tulsidas had to confront a philippic of reviews from the Sanskrit scholars of Benaras for being a bash (vernacular) writer. But Tulsidas remained responsible in his purpose and also expected to facilitate the knowledge comprised in the Vedas, the Upanishads and the Puranas for the advantage of the common people.

           Tulsidas reflected the revolt of Buddha against Brahmanical elitism; he challenged the dominance of high-class Brahmanical Sanskrit by writing Ramacharitmanas in the language of the plebeians.


           Tulsidas started up composing his poem in Ayodhya in 1574 and also inscribed it in Benaras and Chitrakoot.
Ramcharitmanas – the definitive devotional poem of the Saguna school of Bhakti movement – was composed during the reign of Mughal Emperor Abu’l-Fath Jalal-ud-din Muhammed Akbar.

           Ramcharitmanas came to be widely outstanding in north India within the orators of the Awadhi language and heralded several cultural myths of north India, including Ram Katha and Ram Lila.

         A South India, eastern India and northeastern India have their own civilizations and sub-cultures; and Hindi is not the national dialect of India – it is one of the 24 recognised languages of India which furthermore include English.

          (In India only 25% of the people specify Hindi as their main or additional language; 45 per cent speak and understand Hindi. 71% of the Indians are non-vegetarian.)

                 In the belt of Hindi-Hindustani culture, Rama became a divine icon, a Hindu God and a historical diagram in the senses of millions.


                          All this occurred because of the favour of Tulsidas’ Ramacharitmanas – a quicker devotional re-telling of Valmiki’s Ramayana.

Valmiki’s Ramayana

          Valmiki’s Ramayana is prompted essentially by female characters. Kaikeyi - Rama’s step-mother or younger mother - plotted and forced Rama’s exile into the Dandaka forest, because she needed her own son, Bharata to take over from King Dasharatha.

              In Ramayana, Ravana is characterized as a supporter of Shiva, a great scholar, barely a leader and a maestro of the veena. His intention was to overthrow the devas and affect them.

             The ten skulls of Ravana - as per Valmiki - symbolized his genuine knowledge of the four Vedas and the six Shastras.

              This significance has been superseded in the north Indian Hindi-Hindustani society by giving rise to Ravana within the Navratri festival through Ram Lila.

           The genuine internal meaning of Navratri (nine nights) is the incursion of the soul to win the ego; the victory of good over evil. The nine aspects of the deity rage a debate through nine nights with the demon and final victories. The goddess signifies human power and consciousness. The nine evils which desire to be excluded from consciousness are the sins of ego. The schedule differs in several different quotations, but normally, the nine evils are excitement, hate, greed, moha (delusory emotional attachment), pride/ arrogance, envy/ jealousy, lust etc.

               The "I" of ego-sense (lower self) needs to be won against by the "I" of soul-sense (higher self) so that the wonderful qualities come to arise within compassionate consciousness: intelligence, intuition, love, wisdom, knowledge, compassion, righteousness, impartiality etc.

           Navratri is extended of the method of inner adaptation from the human to the humane.

       This is the real spiritual and smart meaning of Navratri that has been skipped due to the heart of celebration and the tycoon marketing that appears with it.



                Ramayana doesn’t characteristic in the attitude Navratri is celebrated in Bengal - a region that has been primarily worshipping Shakti for more than a thousand years. Even Ram Nabomi – a separate festival – is celebrated via Annapurna Puja

               In the 16th century, Miguel de Cervantes – who composed and published Don Quixote in two parts – used his creative meta-fictional equipment in the second part to make the identities in the story familiar with the already published popular part one and also crafted his novel as a translation from Arabic – the "first author" of the edition is the fictional Arab historian Cide Hemet Bengali.

            Did Valmiki commit a meta-fictional device – certainly for the first moment in poetry and epic publications in all of human history – by coming to be a character of his own life work? Or was he completely retelling the epic as a poet biographer?

             Lakshmana departs pregnant Sita near Valmiki’s ashram near the banks of Tamsa river. The doubles (Twins) of Rama – Luva and Kusha – lived born in Valmiki’s ashram. Valmiki instructed them and they also learnt the story of Rama.

             Then years later, Sita joins Luva and Kusha with their father – Rama. They sang the lyrics of Rama, who recognised them by listening to his own story and approved them as his sons. But Sita reinstates to mother earth, for her last rescue from a cruel world.

Sita

            In Valmiki’s Ramayana, King Janaka locates Sita while ploughing as a role of a yagna and accepted her. The etymology of the word "Sita" is originated from the Sanskrit word for wrinkle. But Sita, in fact, takes off back a relatively extended way. An elderly Vedic soil goddess - related with fertility - who is spoken of once in RigVeda as "auspicious Sita".

              There is no remark of Rama in the Vedas. Rama gets initiated in one of the Buddhist Jatakas, as spoken of earlier.

             Sita is so accurate – as an identity in the Ramayana – that even an Upanishad is named after her.

               There are 13 historical texts which are called the "Principle Upanishads". The beginning of moral and philosophical feelings are comprised of them. Through the quotation of centuries, another largely improved list was compiled. 


         There are eight books within this Muktika cannon that are known as the Shakta Upanishads. The Sita Upanishad – with 37 verses – has the Muktika serial number of 45 amongst 108 texts.
Tulsidas’s lord Rama and Valmiki’s Rama

              The latter part of Valmiki’s Ramayana is either absent or not told in any detail by Tulsidas. He wanted to finish Ramcharitmanas in a positive note, and many scholars of the time had criticised Tulsidas for the abrupt ending of his masterful bhakti poem.

          The scarcity of the recent part of Ramayana in Ramcharitmanas also told that the detailed story didn’t flow into the Awadi talking to people. This is evaluated by the popular iconography in the Hindi-Hindustani girdle that often embodies Rama and Sita with Luva and Kusha, to denote the ideal family: a situation that never really transpired in Valmiki’s Ramayana.

               But one has to understand the bhakti impulse of Tulsidas – he was writing a devotional poem based upon the Ramayana and never quite wanted to re-tell the epic in full. He was a supporter, composing about Lord Rama and Mata Sita. And this devotional tendency circulates within the Awadhi readers of his poem, and the Hindi speaking belt of India became a supporter of Lord Rama.

              In eastern and southern India, Tulsidas’s Ramcharitmanas wasn’t read. In Bengal, we read Valmiki’s Ramayana and Krittivasi Ramayan by Krittibas Ojha. So, the spiritual devotional characteristic to Rama never expanded in Bengal, like it did in Hindi-Hindustani society.

                One can now understand how the religious temper of the different regions of India about Rama – was shaped by Valmiki and Tulsidas.

                 This attempt to colonise and convert all the Hindus of India into the fold of Hindi-Hindustani culture and worldview is giving rise to regional stresses and conflicts.

                The non-Hindi speaking regions of India and non-Hindi speaking Hindus are seeing this attempt of social engineering as a forced imposition. They are resisting the Hindi-Hindustani colonisation project, by emphasising upon regional identity, based upon regional language and regional culture.