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


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 

Pandit Sarvanand Kaul Premi Ji has given the Kashmiri flavour to the chapters, as mentioned in the Vyestar ,as is evident from the titles changing the Word Kanda  in the Kashmiri context.This is poet's wondeful idea. This is the beauty of the chapters.  In all there are 50 sub-titles.So the vastness of the Valmiki Ramayana and the Ramacharita Manasa of Tulsidas has been put within the quintessence of 50 subtitles.

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.

Courtesy By -  Rajinder Premi 


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