Authored by
Pandit Sarvanand Kaul Premi
( 2.11 .1924-- i. 5 1990)
Published by Rajinder Pemi, Satita Vihar,New Delhi
Kashmiri in Devanagri rendering by M. K Raina
Price Rs 500/=
Number of Pages 175
Vyestar-----Index
1 Balakand--- Lvakachar of 9 sub titles
2 Ayodhya Kand-- Ayodhyayi Manz of 9 sub titles
3 Aranya Kand--Vanavas of 5 sub titles
4 Kishkindha Kand--Kiishkandh Manz of 2 sub titles
5 Sundar Kand-- sSndar Varta of 6 sub titles
6 Lanka Kand--Lanka Vyeze of 7 sub titles
7Uttar Kand--Vanawas Patu Ayodhyayi Phirith Yiyun of 3 sub titles
8 Uttar Ramayan--Ram Kathayi Hunz Patim Han of 9 sub titles
This has put this Ramayana in the appreciating theme, of the Stotra literature. It is the Koshur Ramayana in the eulogy form, presenting the very breath of the Ramayana story, easily intelligible to the modern readers. Of course, it is a Dharmik interpretation of the vastness of the Ramayana. It is spiritual in content,with the Meter applied in the Mantrik Bhajans.
This Koshur Ramayana,when viewed from the point of 'Sociology of Religion' concerns the dialectical relationship between the Sanatana Dharma and the society. The religious practices, with historical backgrounds, and theological developments, are seen in this grand poetic composition of fifty sub-titles.
The universal theme of the Valmiki Ramayana has been maintained to give credence to Shri Rama,as the Mariyada Purushottama ---the human being with the noblest virtues within the prescribed social norms of the then Bharata of the Treta Yuga. His role of Avatara Purusha in society, has been based on the Ramcharita Manasa of Tulsidas. The [poet copnsiders shri Rama as the Dharma Purusha. This ios the question of belief.
There seems a particular emphasis on the recurring role of Kshetriya Dharma, as is seem in the poetic narration of "Vishwamitras Sutya Ram Tu Lakshman", to be translated as---Rama and Lakshmana with Vishwamitra. IThe important facets of recorded history about the Ramayana in the Sanskrit texts has been included in this Ramayana,to give credence to the social norms, but the theme is of the Ramacharita--Manasa.
,Shri Rama is said to be the Saviour of Ahalya--the wife of the Rishi Gautama of the Post Vedic period.
The poet writes:
Triyaa Tas (Gautamas) A'isa Bhaagivaanaa
SyeTha Svandat Tu Rupeetha Dhaarmavanaa
-----------------------------------------------------
Muni Sund Roopph Indran Dormut Oas
Ahalyayi Bhaas Tamath Gautam Suind Goas
There is a twist seen in the character of Indra, who is a fallen personality with malign attributes with moral impurity,to chase the chaste woman like Ahalya, who is considered as the most devoted towards her husband.The irony of fate for her starts.(Even today Ahalya is reveed opne among the Pancha Kanyas)
Shri Rama is revered as the Adarsha Santana--an ideal son.The poet guides the modern youth to be the Adarsha Santan like Shri Rama ,giving preference to the Word of father rather seeking his crown,as granted by Dashratha.
He says"
Su Santana Bhagyavan Van Kuoot Aasi
Yamis Mata Pita Bhagawan Basi
-------------------------------------------
Dayas Pooza Pyeta Sunz Pooz Chhay Tas
Karaan Seewa Chhu M'aiolis Maaji Santan
The poet puts the son in great esteem,through these words. This is a definition of an ideal son,like Shri Rama.
Here. starts the sociology of religion, which is distinguished from the philosophy of Dharma.
