With I ustrations from a Sixteenth-Century Mughal Manuscript
Freer Gallery of Art
Smithsonian Institution, Washington, D. C.
Publishing
THE MAJOR CHARACTERS
Dasaratha
King of Ayodhya; the father of Rama
Hanuman
e general of the army of monkeys
Jambhavan
King of the bears
Kaikeyi
One of Dasaratha’s wives; Rama’s stepmother
Kumbhakarna
A gigantic demon; brother of Ravana
Lakshman
A brother of Rama; his closest friend
Rama
A son of Dasaratha; an incarnation of the god Vishnu Ravana
A ten-headed, twenty-armed demon; brother of Kumbhakarna
Rishyashringa
A young holy man
Sita
A daughter of the king of Videha; wife of Rama
Sugriva
King of the monkeys
THE MAJOR PLACES
Taraka
A demoness
Vishnu e Hindu god of preservation, who is born on earth as the heroic Rama
Vishvamitra
An aged holy man
Ayodhya: e kingdom ruled by Dasaratha; Rama’s home
Lanka: e island home of Ravana; also known as Ceylon or Sri Lanka
Videha: e home of Sita
Luca Owen
Ayodhya was the most beautiful city in all of India. Its wide streets were shaded by stately trees, houses were tall and spacious, and cool streams meandered through groves of mango and of trees that looked just like their name—Flame of the Forest. Peacocks roamed wild, and friendly monkeys raced through the overhead branches. It was an ideal, peaceful world, ruled by a wise and just king.
Nevertheless, unhappiness and worry were in the air. e king, Dasaratha, was an old man, and while he had several wives, he had no sons. In India, at that time, only sons could inherit the kingdom and protect its people. Dasaratha knew that nally he would have to ask the gods for help, but he needed a wise counselor, a holy man who knew how to get the gods’ a ention. He talked with many people and learned of a hermit named Rishyashringa, a young man who lived all alone, deep in the forest. His house was a hut of branches and leaves that he himself had built.
Except for his father, Rishyashringa knew no human beings; wild animals were his only friends.
Because his life was so simple, he had never felt greed or jealousy; instead, he ent his time thinking of the gods and wondering how the heavens could be be er than life on earth. e gods had noticed Rishyashringa, and long ago they had decided that he was a saint. ey rewarded him with a ecial power: wherever he moved, a gentle rain would fall invisibly, making plants greener and owers more abundant.
King Dasaratha, was intrigued and wanted to know more. He learned that Rishyashringa had recently come to a nearby kingdom, named Anga. e monsoon rains hadn’t fallen on Anga this year and there was li le food for those who lived there. e king of Anga, who had also heard about the saint, had realized that Rishyashringa could bring life to his dry and dying lands. e youth had not wanted to leave his home and his father, however, so the king of Anga had decided to play a trick. He chose the most beautiful women in the land and sent them to Rishyashringa’s forest hut dressed in sparkling jewels and thin silks. Rishyashringa had been enchanted. He had never seen a woman before, and he willingly followed when they began to walk back to Anga.
A er hearing this story, King Dasaratha decided immediately to ask Rishyashringa to help him get a message to the gods, for he was hoping that they would honor a request for a son. He went to Anga, and persuaded him to come to Ayodhya. ey arrived together, and the kingdom had already begun to prepare for great festivities, and a ceremony in which Rishyashringa would ask the gods to help Dasaratha. is was a ecial occasion of such importance that it would last many days, and thousands of visitors—even from distant lands—would come. Special houses had to be built for kings and princes, while enormous decorated tents of silk and co on were set up in the parks. Even stables had to be constructed, for the guests would arrive riding elephants, camels, and horses. Servants prepared cooked foods, cool drinks, and mounds of fresh fruit, while musicians and dancers came, hoping for an invitation to perform. Luxury and comfort were provided for everyone, for by doing this
the town was also praising and honoring their most important guests—the gods, who would be watching from the heavens.
When the ceremony nally began. Dasaratha, surrounded by his wives and his advisers, was seated in a ecial pavilion, built from fragrant woods and painted by the nest artists. ere were so pillows to lean against, and ower garlands hung overhead. Nearby, Rishyashringa and other holy men chanted hymns and placed o erings of owers, fruits, and grain—things which the people valued —in a ecial ceremonial re. Transformed into smoke, whatever was sacri ced rose to the heavens and was received by the gods.
Far above the earth, the three great gods—
Brahma the Creator, Vishnu the Preserver, and Shiva the Destroyer—sat quietly looking down on Dasaratha’s ceremony, as they did every time a sacri ce was made. ey noticed whether the chants and prayers were performed
correctly, whether the sacri ces were really valued by the people, or whether the minds of the holy men were wandering. ey watched to see if Dasaratha provided lavishly for the comforts and needs of his guests or if he were holding back his wealth and generosity. is ceremony seemed perfect, however. e gods were pleased and paid careful a ention—at least until a group of lesser gods and immortals rushed in noisily and interrupted. ey were upset at things happening elsewhere on earth.
e demon Ravana was on the rampage again, they complained, destroying towns and crops, causing storms and droughts, and a acking sages and holy men to upset their prayers. (It was through prayers and o erings made on earth that the gods drew their energy.)
Ravana was a gigantic monster. He had ten heads and twenty arms, and he rode in a magic chariot. His strength and its eed had made him proud and arrogant, however, and none of the lesser divinities singly or even together could control him. ey therefore begged the great gods for help.
Vishnu immediately determined that if he were born on earth as a son of Dasaratha, he could defeat Ravana, but also reward the king by granting him the heir he wished for. Dasaratha, of course, knew nothing of this.
e moment Vishnu had made his decision, a tower of ame burst up from Dasaratha’s ceremonial re. For one instant, the entire world seemed as bright as the sun. e crowds rose in terror and there was confusion everywhere! e ames whirled and spun into a pillar of re that cooled into a gigantic manlike creature. He held a bowl, which he handed to the king, and with a voice louder than nearby thunder, he commanded that Dasaratha give the contents of the bowl to his wives to drink. en he vanished, and the ceremony was nished.
e queens eagerly drank from the bowl, and soon four sons were born: Rama, Bharata, Lakshman, and Shatrughna. ey grew up brave and handsome, beloved both by their father and by the people of the kingdom. Rama, however, was everyone’s favorite, and Lakshman was his constant companion.
One day, when the boys were sixteen, the aged Vishvamitra came to court. He too was a holy man, and he had traveled from a distant land. As any just and generous king would, Dasaratha welcomed him and promised him whatever he might wish.
Vishvamitra quietly said that he was being tormented by Ravana and was no longer able to perform his prayers. Ravana continually sent demons and ogres to stamp on his ceremonial res, blow away his prayer books, and steal the o erings he made to the gods.
e king asked how he could help, and Vishvamitra humbly begged for Rama, saying that he needed a strong and virtuous youth to chase the demons away from his hermitage.
Dasaratha was stunned. He had waited so long for a son and he could not bear the thought of life without Rama at his side. But he knew that he had to ful ll the sage’s request, for he had made a promise that he would grant anything which Vishvamitra asked. Since Dasaratha could not dissuade Vishvamitra, Rama—followed as always by Lakshman—le with the frail old ascetic. e king wept.
ey traveled over mountains, along rivers, and through woods; sleeping sometimes with forest hermits, sometimes just under piles of leaves. Because Rama and Lakshman were still young, they thought this was an exciting adventure, and from Vishvamitra they learned many things as they walked.
He warned them that they would certainly meet demons, and that one lived along the very path they were following. is was the evil Taraka, and they knew when they were near her forest home. e sky had gradually become gloomy, and the air heavy and dank. en, all birds and animals disappeared. Rama, who did not know how to be afraid, became more alert and a entive than ever before. It was still. e only sounds were those of twigs snapping as they moved cautiously forward; yet Taraka heard the travelers. She was a huge spo ed monster, and she rushed at them, hissing and snarling and hurling rocks. Rama tried to scare her o , but when Vishvamitra begged him to kill her, Rama refused. No ma er what, Taraka was a woman and therefore entitled to re ect. But then her a acks became so vicious that Rama had no choice. He quickly and easily shot her with an arrow, and as she died, the forest again sprang to life.
(Taraka had been beautiful and gentle as a child. She married and had a son, Maricha, but her husband soon died, and both Taraka and the child went mad with grief. Unable to control their emotions, they jealously a acked the sages and ascetics who had learned such control. But they made a mistake when they threatened Agastya, the greatest of holy men. He condemned Taraka to appear to others always in a shape that matched her inner feelings. Infuriated even further, she became a end, with hanging breasts and ery eyes, while Maricha was transformed into an ugly giant. Together they had raged through the woods causing senseless destruction.)
e gods and forest animals applauded Rama’s deed, for it rid the world of an evil demon, and proved his strength and bravery. e gods sent
weapons and armor to the youths, to give them divine protection for future ba les.
e journey continued, and as the days passed, the heat grew more and more intense. Heavy blossoms hung limply from the trees, and streams dried up from the lack of rain.
Vishvamitra was exhausted when they nally arrived at his home, but he wanted to begin his prayers again immediately. Although it was now the very ho est part of the summer—which in India is very hot indeed!—he built a ring of re and sat in the very center, proof for the gods that he could endure any hardship in his devotion to them.
e ceremony was long and complicated. For ve days and nights he chanted, counting his prayers on a string of beads and never once eaking to Rama or Lakshman. He sat hunched down on the ground, a cord tied around his knees to help him stay upright. e boys sat nearby, awake and watching the entire time, but there were no interruptions. As the sixth and last day approached, they both wondered whether the demons would actually come again.
But then, when the day should have broken, it was still as black as night. Rama knew the time of danger had come. Dark shapes moved ominously across the sky, while the wind roared and groaned. en it began to rain—but not a downpour of water; one of blood! Lakshman was terri ed, but Rama
watched fascinated, showing no surprise when two immense demons suddenly appeared. It was Maricha, Taraka’s son, with his companion Suvahu. ey were swollen and covered with spots, and their tongues hung out of their mouths like snakes stuck in their teeth. ey snatched at Rama’s weapons and Vishvamitra’s o erings, but Rama, quicker than time itself, aimed his bow and shot the monsters dead.
Vishvamitra had been so absorbed in his prayers that he never noticed the storm or the demons, and he was astonished when Rama showed him their lifeless bodies. Once again the gods were delighted, for by this act Rama had again con rmed his own divinity.
Vishvamitra, too, praised Rama.
by Rama’s safe return, he announced that it was time for him to retire as king, and to give the throne to Rama. Dasaratha could then devote himself to prayer and serving the gods.
roughout the kingdom there was further rejoicing, with one—and only one—exception. Within her palace quarters, Kaikeyi brooded. She was the mother of Rama’s half-brother Bharata, and she thought it an insult that her son would not rule. And, alas, she had a weapon to help her ambition. Dasaratha had once promised her two wishes, but she had never yet used the gi . She now went to the king and demanded that Rama be exiled to the forests and that Bharata be given the throne.
Dasaratha almost fainted with rage. Once again he knew that he would have to obey or else face the wrath of the gods—for he had made a promise. But he cursed Kaikeyi.
Rama was banished from Ayodhya for fourteen years, and no one was more upset than Bharata, for he loved Rama and had no wish
to be king himself. All of Ayodhya watched sadly as a royal chariot drove Rama, together with Sita and Lakshman, to the borders of the kingdom. Rama understood the reasons for his exile and felt no resentment. Besides, he had always loved being in the forest.
Barefooted and with no belongings other than the clothes on their backs, the travelers wandered among the trees, for they had been forbidden to visit towns or cities. One day, along a narrow pathway, they met a old hag—an extraordinarily ugly woman dressed in
lthy rags, her hair caked with slime, and her breath like old garbage. She begged Rama and then Lakshman to marry her, but they just laughed. She became so furious that she ed to her brother, who happened, unfortunately, to be the demon Ravana. She told him of the insult, and jealously described the beauty of Sita and her devotion to Rama. Ravana vowed revenge. He had heard of Rama and was delighted to have a new person to a ack.
is edition published in India in 2010 by Mapin Publishing
502 Paritosh, Usmanpura Riverside, Ahmedabad 380013
T: 91-79 40 228 228 | F: 91-79 40 228 201 E: mapin@mapinpub.com | www.mapinpub.com
in association with
e Freer Gallery of Art, Smithsonian Institution, Washington, D.C., www.asia.si.edu
Library of Congress Cataloging in Publication Data Beach, Milo Cleveland. e adventures of Rama.
Adapted from the Ramayana.
1 Illumination of books and manuscripts, Mogul-Juvenile literature.
2. Rama (Hindu deity)-Art-Juvenile literature.
3. Valmiki, Ramayana-Illustrarions-Juvenile literature.
I. Ramayana (Old Javanese kakawin)
II. Freer Gallery of Art.
III. Title.
ND3247·B37 1983 745·6’7’0954 83-1473
ISBN 978-0-934686-51-8 (Freer Gallery of Art)
ISBN 978-81-89995-33-1 (Mapin)
ISBN: 978-0-944142-62-2 (Grantha)
First edition printed in 1983 by the Freer Gallery of Art, Smithsonian Institution, Washington, D.C.
Text © Milo Beach, 1983 & 2010
Illustrations © the Freer Gallery of Art, Smithsonian Institution, Washington, D.C.
All rights reserved.
Typeset in Brioso Pro
Designed by Gopal Limbad/Mapin Design Studio
Printed and bound at omson Press, India
“Whatworksinfavourof thebookisits“adventure” approachratherthana religiousone.Thenarrative worksasonecontinuous storywithnochapters. ”
CHILDREN’S BOOK
The Adventures of Rama
With illustrations from a 16thcentury Mughal manuscript
Milo C. Beach
64 pages, 75 illustrations
8 x 10” (203 x 254 mm), hc
ISBN: 978-0-944142-62-2
₹495 | $16.95 | £11.95 | €13 2010 • World rights
