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| volume = 67| issue = 1| pages = 1–32| doi = 10.1093/jaarel/67.1.1| pmid = 21994992}}</ref> He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations. Rama is considered a ''maryada purushottama'' or the best of upholders of Dharma.<ref>{{cite book|url=https://books.google.com/books?id=LexraSEgRfIC&q=The+Blackwell+Companion+to+Hinduism|title=THE BLACKWELL COMPANION TO HINDUISM|author=Gavin Flood|isbn=978-81-265-1629-2|date=17 April 2008}}</ref> | | volume = 67| issue = 1| pages = 1–32| doi = 10.1093/jaarel/67.1.1| pmid = 21994992}}</ref> He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations. Rama is considered a ''maryada purushottama'' or the best of upholders of Dharma.<ref>{{cite book|url=https://books.google.com/books?id=LexraSEgRfIC&q=The+Blackwell+Companion+to+Hinduism|title=THE BLACKWELL COMPANION TO HINDUISM|author=Gavin Flood|isbn=978-81-265-1629-2|date=17 April 2008}}</ref> | ||
According to Rodrick Hindery, Book 2, 6 and 7 are notable for ethical studies.<ref name=hindery100>{{cite book|author=Roderick Hindery|title=Comparative Ethics in Hindu and Buddhist Traditions |url= https://books.google.com/books?id=-FswBLvTkvQC&pg=PA100|year =1978|publisher=Motilal Banarsidass |isbn= 978-81-208-0866-9|pages=100–101}}</ref | According to Rodrick Hindery, Book 2, 6 and 7 are notable for ethical studies.<ref name="Horstmann1991p9"/><ref name=hindery100>{{cite book|author=Roderick Hindery|title=Comparative Ethics in Hindu and Buddhist Traditions |url= https://books.google.com/books?id=-FswBLvTkvQC&pg=PA100|year =1978|publisher=Motilal Banarsidass |isbn= 978-81-208-0866-9|pages=100–101}}</ref> The views of ''Rama'' combine "reason with emotions" to create a "thinking hearts" approach. Second, he emphasises through what he says and what he does a union of "self-consciousness and action" to create an "ethics of character". Third, Rama's life combines the ethics with the aesthetics of living.<ref name=hindery100/> The story of Rama and people in his life raises questions such as "is it appropriate to use evil to respond to evil?", and then provides a spectrum of views within the framework of Indian beliefs such as on [[karma]] and [[dharma]].<ref name=hindery103>{{cite book|author=Roderick Hindery|title=Comparative Ethics in Hindu and Buddhist Traditions |url= https://books.google.com/books?id=-FswBLvTkvQC&pg=PA100|year =1978|publisher=Motilal Banarsidass |isbn= 978-81-208-0866-9|pages=103–106}}</ref> | ||
Rama's life and comments emphasise that one must pursue and live life fully, that all three life aims are equally important: virtue (dharma), desires ([[kama]]), and legitimate acquisition of wealth ([[artha]]). Rama also adds, such as in section 4.38 of the ''[[Ramayana]]'', that one must also introspect and never neglect what one's proper duties, appropriate responsibilities, true interests, and legitimate pleasures are.<ref name=hindery106/> | Rama's life and comments emphasise that one must pursue and live life fully, that all three life aims are equally important: virtue (dharma), desires ([[kama]]), and legitimate acquisition of wealth ([[artha]]). Rama also adds, such as in section 4.38 of the ''[[Ramayana]]'', that one must also introspect and never neglect what one's proper duties, appropriate responsibilities, true interests, and legitimate pleasures are.<ref name=hindery106/> | ||
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===''Ramacharitmanas''=== | ===''Ramacharitmanas''=== | ||
The ''Ramayana'' is a Sanskrit text, while ''[[Ramcharitmanas|Ramacharitamanasa]]'' retells the ''Ramayana'' in a vernacular dialect of Hindi language,<ref name=britramcharit/> commonly understood in [[North India|northern India]].{{sfn| Lutgendorf|1991}}<ref>{{harvnb|Miller|2008|p=217}}</ref><ref>{{harvnb|Varma|2010|p=1565}}</ref> ''Ramacharitamanasa'' was composed in the 16th century by [[Tulsidas]].<ref>{{harvnb|Poddar|2001|pp=26–29}}</ref><ref>{{harvnb|Das|2010|p=63}} | The ''Ramayana'' is a Sanskrit text, while ''[[Ramcharitmanas|Ramacharitamanasa]]'' retells the ''Ramayana'' in a vernacular dialect of Hindi language,<ref name=britramcharit/> commonly understood in [[North India|northern India]].{{sfn| Lutgendorf|1991}}<ref>{{harvnb|Miller|2008|p=217}}</ref><ref>{{harvnb|Varma|2010|p=1565}}</ref> ''Ramacharitamanasa'' was composed in the 16th century by [[Tulsidas]].<ref name=britramcharit>[https://www.britannica.com/topic/Ramcharitmanas Ramcharitmanas], Encyclopaedia Britannica (2012)</ref><ref>{{harvnb|Poddar|2001|pp=26–29}}</ref><ref>{{harvnb|Das|2010|p=63}}</ref> The popular text is notable for synthesising the epic story in a [[Bhakti movement]] framework, wherein the original legends and ideas morph in an expression of spiritual [[bhakti]] (devotional love) for a personal god.<ref name=britramcharit/>{{sfn|Schomer|McLeod|1987|p=75}}{{refn|group=lower-greek|For example, like other Hindu poet-saints of the Bhakti movement before the 16th century, Tulsidas in ''Ramcharitmanas'' recommends the simplest path to devotion is ''Nam-simran'' (absorb oneself in remembering the divine name "Rama"). He suggests either vocally repeating the name (''jap'') or silent repetition in mind (''ajapajap''). This concept of Rama moves beyond the divinised hero and connotes an "all-pervading Being" and equivalent to ''atmarama'' within. The term ''atmarama'' is a compound of "Atma" and "Rama", it literally means "he who finds joy in his own self", according to the French Indologist [[Charlotte Vaudeville]] known for her studies on Ramayana and Bhakti movement.{{sfn|Schomer|McLeod|1987|pp=31-32 with footnotes 13 and 16 (by C. Vaudeville).}}}} | ||
Tulsidas was inspired by ''Adhyatma Ramayana'', where Rama and other characters of the ''Valmiki Ramayana'' along with their attributes (''saguna'' narrative) were transposed into spiritual terms and abstract rendering of an ''[[Atman (Hinduism)|Atma]]'' (soul, self, [[Brahmana|''Brahman'']]) without attributes (''[[nirguna]]'' reality).<ref name=jnfarquhar158/><ref name="Tulasīdāsa1989p875"/>{{sfn|Schomer|McLeod|1987|pp=31, 74-75 with footnotes, Quote: "What is striking about the dohas in the Ramcharitmanas however is that they frequently have a sant-like ring to them, breaking into the very midst of the saguna narrative with a statement of nirguna reality".}} According to Kapoor, Rama's life story in the ''Ramacharitamanasa'' combines mythology, philosophy, and religious beliefs into a story of life, a code of ethics, a treatise on universal human values.<ref name="Pollet1995p181"/> It debates in its dialogues the human dilemmas, the ideal standards of behaviour, duties to those one loves, and mutual responsibilities. It inspires the audience to view their own lives from a spiritual plane, encouraging the virtuous to keep going, and comforting those oppressed with a healing balm.<ref name="Pollet1995p181">{{cite book|author=A Kapoor|editor=Gilbert Pollet|title=Indian Epic Values: Rāmāyaṇa and Its Impact|url=https://books.google.com/books?id=EVnK3q48dL0C&pg=PA181 |year=1995|publisher=Peeters Publishers|isbn=978-90-6831-701-5|pages=181–186}}</ref> | Tulsidas was inspired by ''Adhyatma Ramayana'', where Rama and other characters of the ''Valmiki Ramayana'' along with their attributes (''saguna'' narrative) were transposed into spiritual terms and abstract rendering of an ''[[Atman (Hinduism)|Atma]]'' (soul, self, [[Brahmana|''Brahman'']]) without attributes (''[[nirguna]]'' reality).<ref name=jnfarquhar158/><ref name="Tulasīdāsa1989p875"/>{{sfn|Schomer|McLeod|1987|pp=31, 74-75 with footnotes, Quote: "What is striking about the dohas in the Ramcharitmanas however is that they frequently have a sant-like ring to them, breaking into the very midst of the saguna narrative with a statement of nirguna reality".}} According to Kapoor, Rama's life story in the ''Ramacharitamanasa'' combines mythology, philosophy, and religious beliefs into a story of life, a code of ethics, a treatise on universal human values.<ref name="Pollet1995p181"/> It debates in its dialogues the human dilemmas, the ideal standards of behaviour, duties to those one loves, and mutual responsibilities. It inspires the audience to view their own lives from a spiritual plane, encouraging the virtuous to keep going, and comforting those oppressed with a healing balm.<ref name="Pollet1995p181">{{cite book|author=A Kapoor|editor=Gilbert Pollet|title=Indian Epic Values: Rāmāyaṇa and Its Impact|url=https://books.google.com/books?id=EVnK3q48dL0C&pg=PA181 |year=1995|publisher=Peeters Publishers|isbn=978-90-6831-701-5|pages=181–186}}</ref> | ||