Critical edition with English translation and with five classical commentaries, Amr̥takaṭaka by Mādhavayogī, ca. 1675-ca. 1750. Dharmakūṭa by Tryambakarāyamakhị, 17th cent.; Rāmāyaṇaśiromaṇi by Śivasahāya; Tattvadīpikā by Maheśvaratīrtha and Rāmāyaṇatilaka by Rāma, 18th cent.
This title was first published in 2003. Can a text be used either to validate or to invalidate contemporary understandings? Texts may be deemed 'sacred', but sacred to whom? Do conflicting understandings matter? Is it appropriate to try to offer a resolution? For Hindus and non-Hindus, in India and beyond, Valmiki is the poet-saint who composed the epic Rà mà yaõa. Yet for a vocal community of dalits (once called 'untouchables'), within and outside India, Valmiki is God. How then does one explain the popular story that he started out as an ignorant and violent bandit, attacking and killing travellers for material gain? And what happens when these two accounts, Valmiki as God and Valmiki as villain, are held simultaneously by two different religious groups, both contemporary, and both vocal? This situation came to a head with controversial demonstrations by the Valmiki community in Britain in 2000, giving rise to some searching questions which Julia Leslie now seeks to address.
Valmiki's Ramayana, composed as early as 500 BCE, remains a story that speaks to every generation and continues to enthral millions of people in the Subcontinent and beyond.The noble prince Rama is exiled from Ayodhya on his stepmother's whim, and his loyal brother Lakshmana and beautiful wife, Sita, follow him into the forest despite the many dangers it holds. But when Sita is kidnapped by Ravana, king of the rakshasas, Rama must go deep into himself to find the physical and emotional resources he needs to rescue her.Apart from exploring the fundamental human question of how to be good, the Ramayana is also the story of a god who comes to earth to establish righteousness. The tension between Rama's essentially divine nature and his all too human trials makes this one of the most compelling epics in world literature.
Combining the results from multifold approach with that from flora and fauna, primitive tribes, and a critical study of the Ramayana he came to the conclusion that the Ramayana as it exists today is not old as popularly believed, but also is largely mythical. Ravana was an ordinary human being, as the epic expressly says so. And Lanka was situated in the Vidhyas. Thus Rama had not crossed the Narbada. These old views have now been corroborated archaeologically.