Best Story For Kids (Children’s) with moral

The ashram of sage Valmiki was situated in a forest on the bank of river Tamsa. In this forest Rama had sent in a chariot his queen Sita along with his brother Laxman.

The Ramayana is an ancient Hindu text about Rama, an incarnation of the God Vishnu. It tells the story of the righteous prince Rama and his rescue of his wife Sita after her abduction by the demon king Ravana. I am sorry, we do not have this in Hindi or Kannada. They might be available at archive.org. The Ramayana story is also recounted within other Sanskrit texts, including: the Mahabharata (in the Ramokhyana Parva of the Vana Parva); Bhagavata Purana contains a concise account of Rama's story in its ninth skandha; brief versions also appear in the Vishnu Purana as well as in the Agni Purana.

They all lived here with the sage. In the ashram Sita gave birth to two sons; Luv and Kush. Valmiki taught them different sciences and trained them in the skillful use of war weapons.

Lord Rama once, organised a Yagna; Ashvamegha’, on the banks of river Gomati. To perform this Yagna, the presence of queen Sita along with king Rama was necessary but she lived in the forest.

So the Yagna was performed by placing the golden idol of queen Sita. Rama did not enter another marriage to gain a queen, though the Yagna made it necessary. The horse of the Yagna was sent for supreme victory under the command of Shatrughna. After several victories, the horse came to the ashram of Valimiki. Valmiki was not present in the ashram.

Kush had moved out in search of firewood and Luv saw the horse. Luv knew all the animals that inhabited in the forest but he saw this horse for the first time. He recognized the horse which his guruji had described to him.

On the head of the horse on a gold plate was inscribed, “One who is not ready to accept the king of Ayodhya as his king, should tie this horse and fight with the army.”

Luv read the inscription and laughed at the writer’s ignorance and said, “Let me test the horse that has come to conquer the free forest of Valmiki.” Luv pulled its reins vigorously and tied the horse to the nearby tree.

Within few minutes the army of Shatrughna reached the spot. On seeing the courageous deed of tying the horse to the tree, the soldiers walked to the young prince and said, “Young boy, mind well, this is not a sport, you know that one who ties this horse shall have to fight with us. You are too young, please untie the horse and we won’t punish you.” Luv said, “With full knowledge I have tied this horse.

This is Valmiki’s ashram. I am prepared to fight. Nobody’s rule is allowed here.” So saying he took bow and arrow in his hand. The soldiers also were ready with their bow and arrows. Luv released a mighty arrow and under its spell the whole army went off to sleep.

Shatrughna who was standing at a distance, watched the young prince. He looked at the child with unusual awe. He experienced a queer feeling and got enamored of him. He came near and said to Luv, “Dear child your knowledge of archery is worth of admiration. I am so pleased with the skill displayed by you that I forgive your uncivil behavior to my army.”

At that moment Kush entered. He stood by Luv and said, “Who are you to show mercy on us ‘?” Shatrughna could not tolerate the satrical expression and called the two brothers to fight them out. Both the brothers were ready and came and stood in the battlefield. With the bows and arrows in their hands the two brothers got ready for the fight.

Shatrughna chose two of his valiant soldiers Sugreev and Hanuman, and ordered them to fight. Hanuman entered in the combat first. Hanuman magically extended his tail and trapped Luv. Kush saw this and rushed to free him from it. Sugreev with the help of a huge tree hindered Kush in his efforts to help Luv.

During this time Kush freed himself and gave severe punches to Hanuman. Fainted Hanuman was lying on the ground. Seeing the courage of his brother Kush also got encouraged and lifted Sugreev and the tree, and hurled him on the ground. Both the brothers caught hold of Hanuman’s long tail and dragged him towards the ashram, to display their heroic deed to their mother Sita.

Ramayana Short Story In Gujarati

Sita instantly recognised Hanuman who was chained and pulled by her two sons. She asked, “What have you done ?” Luv replied, ‘The monkey has come with a huge army and a horse. When I caught the horse, the head of the army sent him to fight with me, brother Kush was also present. So both of us gave fight. They wanted the fight and we gave it. The head of the army tried a lot to frighten us.

Do you know, mother, what did they do to frighten us ? They displayed their strength by uprooting a huge tree and with that huge tree in their hands they came to fight with us. Before they could make use of that huge tree we flattened them on the ground.”

With great astonishment she listened to Luv. Sita suddenly recognized that the horse belonged to Rama. She said to her sons, “This horse belongs to Rama, your father, and he is Hanuman a devotee of your father. Leave him immediately and

. free the horse.” Luv said, “Mother, we have simply performed the duty of a Kshatriya. Because they challenged us, we gave a fight to them. We are prepared to give back their horse if is they are unwilling to fight.”

In the meantime Valmiki returned from his journey. Sita narrated her story. Valmiki went to Luv and Kush and asked them to free the horse and hand over it to the army. The enthused army marched ahead triumphantly. In the meantime, Valmiki taught the two young princes the whole of Ramayana and sent them to Ayodhya.

Singing shlokas of Ramayana both Luv and Kush wandered into the streets of Ayodhya. At that moment Rama came to know about them and he heard the whole of Ramayana from them. At that moment, Valmiki came there and introduced Luv and Kush to Rama. On learning the fact that Luv and Kush were sons of Sita, Rama embraced them and said, “I will fetch your mother to this place.” Valmiki brought Sita to Ayodhya.

Ramayana Story In Gujarati Tamil

ગણતરીની પદ્ધત્તિ પર આધારીત, રામાયણનાં લગભગ ૩૦૦ સંસ્કરણ^[૧][૨] વિદ્યમાન હોવાનું મનાય છે. સૌથી પ્રાચીન સંસ્કરણ તો સંસ્કૃતમાંવાલ્મીકિઋષિનું જ મનાય છે.

રામાયણ, ભારત બહાર ઘણાં એશિયન દેશોમાં વિસ્તરણ પામ્યું હતું. જેમાં બર્મા, ઇન્ડોનેશિયા, કમ્બોડીયા, લાઓસ, ફીલીપાઈન્સ અને ચીન સામેલ છે. ઘણી પ્રાદેશિક ભાષાઓમાં પણ મૂળ વાલ્મીકિ રામાયણ કે પછી તેનું ભાષાંતરણ સ્વીકૃત થયેલું છે, જેમાં કથા અને પ્રસંગોમાં ઘણી જગ્યાઓએ થોડીઘણી અનુરૂપતાઓ જણાય છે. કેટલાંક મહત્વનાં અનુરૂપો જોઈએ તો, ૧૨મી સદીનું તમિલરામાવતારમ્‌, ખ્મેર ભાષાનું રીમખેર (Reamker), જુની જાવાનીઝ ભાષાનું કાકાવિન રામાયણ (Kakawin Ramayana), થાઈ ભાષાનું રામાકૈન (Ramakien), અને લાઓસનુંફ્રા લક ફ્રા લમ.

એ તો દેખાઈ આવે છે કે મૂળ રામાયણની વિષયવસ્તુ ઘણું જ વિશાળ છે, ખાસ કરીને તે જે વિવિધ ભાષાઓમાં ઉપલબ્ધ થયું છે તેમાં તો તેનાં તત્ત્વને જાણવું ઘણું જ અઘરૂં છે. કેમ કે, તેનો સાર આ ભાષાઓ, પ્રદેશોની સંસ્કૃતિ અને કલાનાં વિવિધ પ્રભાવ હેઠળ રજુ થયો છે. ઉદાહરણ તરીકે, લખોનના ખમેર નૃત્ય અને કેરાલા તથા લક્ષદ્વિપના મુસ્લિમો નુ મપ્પિલા ગીત રામાયણ પર આધારિત છે. ભારતનુ યક્ષગીત અને થાઈલેન્ડના મહેલ વટ ફ્રા કઇવ ના ચિત્રો પણ રામાયણ પર આધારિત છે. ઈન્ડોનેશિયન નાટક અને વ્યંગ પણ રામાયણ દર્શાવવામાં આવી છે. અંગરકોટ વાટ પણ લંકાયુદ્ધનાં ચિત્રો જોવા મળે છે.

સંસ્કૃત સંસ્કરણો[ફેરફાર કરો]

નીચે રામાયણનાં બહુજાણીતાં સંસ્કરણોમાંનાં કેટલાકની યાદી આપી છે. કેટલાંક પ્રાથમીકપણે વાલ્મિકીનાં કથનનું જ વર્ણન કરે છે, તો કેટલાંકનું ધ્યાન ગૌણ કથાનકો કે દાર્શનિક વિવરણો પર છે:

• અધ્યાત્મ રામાયણ બ્રહ્માનંદ પુરાણમાંથી તારવવામાં આવ્યું છે, પરંપરાગત રીતે જેનાં લેખક વ્યાસજી મનાયા છે. એમ પણ મનાય છે કે આ રામાયણમાંથી તુલસીદાસને અવધી ભાષામાં રામચરિતમાનસ રચવાની પ્રેરણા મળેલી. વાલ્મિકી રામાયણ રામની મનુષ્ય લીલાનું વર્ણન કરે છે જ્યારે અધ્યાત્મ રામાયણ તેમનાં પ્રત્યે ઈશ્વરીય દૃષ્ટિકોણથી તેમની લીલાઓનું વર્ણન કરે છે. આની રચના પણ વાલ્મિકી રામાયણની જેમ સાત કાંડ(ખંડ)માં થયેલી છે.
• વશિષ્ઠ રામાયણ (યોગ વશિષ્ઠથી જાણીતું છે) પણ વાલ્મિકીએ રચ્યાનું કહેવાય છે. મુખ્યત્વે આ રામ અને વશિષ્ઠ વચ્ચેનો સંવાદ છે જેમાં વશિષ્ઠજી વિવિધ કથાપ્રસંગો અને દૃષ્ટાંતરૂપ કથાઓ દ્વારા ”અદ્વૈત વેદાંત”નાં ઘણાં માંહ્યલાં મુખ્ય સિદ્ધાંતોનું પ્રતિપાદન કરે છે. જો કે અહીં વાલ્મિકીની રામકથાને ફરીથી વિગતવાર વર્ણવવામાં આવી નથી.
• લઘુ યોગ વશિષ્ઠ - આ રામાયણ કાશ્મીરનાં અભિનાંદનું યોગ વશિષ્ઠ છે.
• આનંદ રામાયણ - વાલ્મીકિની આ રામાયણ રામનાં પાછળનો જીવનવૃત્ત વર્ણવાયો છે. જેમાં રામેશ્વરમ લિંગનો વૃત્તાંત અપાયો છે.
• અગસ્ત્ય રામાયણ અગસ્ત્યે રામાયણનું વર્ણન કર્યું છે.
• અદ્ભુત રામાયણ - વાલ્મીકિની આ રામાયણ સીતા કાલીનાં રૂપે હજાર હાથવાળા રાવણનો વધ કરે છે.
• મહાભારતનાં વનપર્વમાં પણ રામોપખ્યાન છે.
• મહાનાટક હનુમાન પર આધારિત રામાયણ છે.

પ્રાદેશિક સંસ્કરણો[ફેરફાર કરો]

Some noteworthy examples of these additional renderings of the Ramayana tale include:

• Tamil Nadu - The TamilKambaramayanam, a popular version, written by poet Kamban in the 12th century.
• Karnataka - The Kannada versions of the Ramayana – the Kumudendu Ramayana(a Jain version), written in 13th century and the Kumara-Valmiki Torave Ramayana, written in the 16th century. There is another version titled Ramachandra Charita Purana written by Nagachandra during the 13th century.
• Assam - Saptakanda Ramayana, The Assamese Katha Ramayana or Kotha Ramayana in 14th century by Madhava Kandali.
• Bengal - The Bengali Krittivasi Ramayan written by Krittibas Ojha in 15th century.
• Orissa - The Oriya Dandi Ramayana or Jagamohan Ramayana was adapted by Balaram Das in the 16th century.
• Maharashtra - The MarathiBhavartha Ramayana written by Eknath in the 16th century. There is also reference of a Ramayana being translated into old Marathi during the 12th or 13th century.
• Goa - Ramayanu written by Krishnadasa Shama in 15th century in Kardalipura, Goa in Konkani, manuscripts found in Portugal.^[૩][૪]
• Awadh - The Ramcharitmanas written by Goswami Tulsidas in the 16th century is the Ramayana version popular in North India.
• Kerala - The Malayalam languageAdhyatma Ramayanam Kilipattu written by Thunchaththu Ezhuthachan in the 16th century.
• Gujarat - The Tulsi-Krta Ramayana is a Gujarati adaptation of Tulsidas' Ramcharitamanas in 17th century, by the poet Premanand Swami.
• Urdu version called the Pothi Ramayana was written in 17th century.
• Jammu and Kashmir - The Kashmiri Ramavatara Charita was written in 19th century.
• Kannada - Two prose works by Nanadalike Lakshminarayana ('Muddanna') entitled Adbhuta Ramayana (1895) and Ramaswamedham (1898).^[૫]
• Andhra Pradesh - The Sri Ranganatha Ramayanamu was adapted by Buddha Reddy and is the Telugu version of the Ramayana. The Molla Ramayanamu was adapted by poetess Molla.
• Nepal - The Nepali languageBhanubhakta Ramayana written by Bhanubhakta Acharya in the 19th century. The Nepal BhasaSiddhi Ramayana was written by Siddhidas Mahaju in the 20th century.
• Buddhism - Dasarata Jataka. This version is notable for depicting Rama and Sita as siblings who marry. Such sibling marriages are a common symbolic imagery in early Buddhist literature to denote purity of a dynasty. As the Buddha is supposed to have come from the Ikshvaku clan (of Rama) this symbolised his dynastic merits.
• Jain - Paumachariyam. This version is written as a polemic against brahmanical Sanskrit versions asserting that all characters in the Ramayana were mere mortals who engaged in conflict over moral issues. The only superhuman feat mentioned is Ravana's ability to fly through the clouds (meghavahana). All characters are depicted as Jains and the Rama, Sita and Lakshmana visit Jain pilgrimage sites rather than ashrams (as in Valmiki ramayana) during their stay in the forest.

Champu Ramayana, Ananda Rayamana, Mantra Ramayana, Giridhara Ramayana, Shree Ramayana mangeri, Shree Ranganatha Ramayana, Bhaskara Ramayana,Gobinda Ramayana written by Guru Gobind Singhji,in samvat 1655, Radhey Shyam Ramayana.

ભારત બાહ્ય સંસ્કરણો[ફેરફાર કરો]

The following are among the versions of the Ramayana that have emerged outside India:

• Cambodia - Reamker
• Thailand - Ramakien
• Laos - Phra Lak Phra Lam
• Burma (Myanmar) - Yama Zatdaw
• Malaysia - Hikayat Seri Rama
• Java, Indonesia - Kakawin Ramayana
• Philippines - Rajah Magandiri
• Nepal - The Nepal Bhasa version called Siddhi Ramayan was written by Mahakavi Siddhidas Mahaju Amatya during Nepal Bhasa renaissance era and the Khas language (later called 'Nepali') version of Bhanubhaktako Ramayan by Bhanubhakta Acharya marked the first epic written in the language.
• Tibet — found in several manuscripts from Dunhuang^[૬]

સમકાલીન સંસ્કરણો[ફેરફાર કરો]

Contemporary prose versions of the epic Ramayana include Sri Ramayana Darshanam by Dr. K. V. Puttappa in Kannada and Ramayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. A prose version called Geet Ramayan in Marathi by G.D. Madgulkar was rendered in music by Sudhir Phadke and is considered to be a masterpiece of Marathi literature. The popular Indian author R. K. Narayan wrote a shortened prose interpretation of the epic. In addition, Ramesh Menon wrote a single-volume edition of the Ramayana, which has received praise from scholars. A short version with a somewhat contemporary feel, influenced, according to the author, by contemporary representations of guerrilla warfare, appeared in Martin Buckley's Ramayana-based travelogue, An Indian Odyssey (Random House London, 2008). C Rajgopalachari, India's only Indian Governor General, also wrote a single volume Ramayana, published by Bhavans in 1957. In September 2006, the first issue of Ramayan 3392 A.D. was published by Virgin Comics, featuring the Ramayana as re-envisioned by author Deepak Chopra and filmmaker Shekhar Kapur.

Most recently, popular Indian author Ashok Banker, authored an eight-volume imaginative retelling based on the Ramayana which found considerable success and was credited with ushering in a new wave of interest in the epic as well as other mythological retellings. Banker's version took considerable liberties with the original Sanskrit epic yet found critical acclaim. It is claimed to be the most popular retelling of the epic currently.

પરદા પર[ફેરફાર કરો]

The Ramayana has been adapted on screen as well, most notably as the television series Ramayan by producer Ramanand Sagar, which is based primarily on the Ramcharitmanas and Valmiki's Ramayana and, at the time, was the most popular series in Indian television history. In the late 1990s, Sanjay Khan made a series called Jai Hanuman, recounting tales from the life of Hanuman and related characters from the Ramayana.

A Japanese animated film called Ramayana: The Legend of Prince Rama was released in the early 1990s. US animation artist Nina Paley retold the Ramayana from Sita's point of view (with a secondary story about Paley's own marriage) in the animated musical Sita Sings the Blues. An Indian animated film called Ramayana: The Epic was released in October 2010. The Stories Without Borders Production Company has a documentary in production about different versions of the Ramayana and a second India epic, the Mahabharata, across South and Southeast Asia that is slated to film begin filming in 2014.

ચિત્રકથાઓ[ફેરફાર કરો]

Artist Vikas Goel and writer Vijayendra Mohanty have created a ten-part comic series called Ravanayan that presents the story of Ramayana from Ravana's perspective.^[૭]

Following the success of Ashok Banker's Ramayana Series retellings, a graphic novel adaptation was released in 2010.

રંગમંચ[ફેરફાર કરો]

Starting in 1978, and under the supervision of Baba Hari Dass, the Ramayana has been performed every year by Mount Madonna School. Currently, it is the largest yearly, Western version of the epic being performed.

આ પણ જુઓ[ફેરફાર કરો]

નોંધ[ફેરફાર કરો]

1. ↑Camille Bulcke, Ramkatha: Utpatti aur Vikās (The Rāma story: Original and development), Prayāg: Hindī Pariṣad Prakāśan, 1950.
2. ↑A. K. Ramanujan, 'Three hundred Rāmāyaṇas: Five Examples and Three Thoughts on Translation', in Paula Richman (ed.), Many Rāmāyaṇas: The Diversity of a Narrative Tradition in South Asia, Berkeley, California: University of California Press, 1991, p. 48, note 3.
3. ↑Saradesāya, Manohararāya (2000). A history of Konkani literature: from 1500 to 1992. Sahitya Akademi,. p. 317. ISBN81-7201-664-6, 9788172016647 Check |isbn= value: invalid character (મદદ).Check date values in: |year= (મદદ)
4. ↑Bhembre, Uday (September 2009). Konkani bhashetalo paylo sahityakar:Krishnadas Shama. Sunaparant Goa. pp. 55–57.
5. ↑- Modern Kannada Literature 'Modern Kannada Literature' Check |url= value (મદદ). Wikipedia.
6. ↑de Jong, J.W. 1971. ‘Un fragment de l’histoire de Rāma en tibétain’ in Études tibétaines dédiées à la mémoire de Marcelle Lalou. Paris: Librairie d’Amérique et d’Orient; de Jong, J.W. 1977. The Tun-huang Manuscripts of the Tibetan Ramayana Story’, Indo-Iranian Journal 19:37-88, 1977; Thomas, F.W. 1929. ‘A Rāmāyaṇa Story in Tibetan from Chinese Turkestan’ in Indian Studies in Honor of Charles Rockwell Lanman: 193–212. Cambridge, Mass: Harvard University Press.
7. ↑Banerjee, Manali (2011-07-09). 'The Ramayana as Ravana saw it'. Hindustan Times. New Delhi: HT Media. Retrieved 2011-07-23.Check date values in: |accessdate=, |date= (મદદ)

ગ્રંથસૂચિ[ફેરફાર કરો]

• Many Ramayanas: The Diversity of a Narrative Tradition in South Asia, ed. by Paula Richman. University of California Press, 1991.