Ramayana In Gujarati Language
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Gujarati language evolved from one of the dialects of the standard Gurjara Apabhramsha and got a distinctive form by the 12th century. The history of Gujarati literature falls into four broad periods: 1) 1250-1456, 2) 1456-1650, 3)1650-1825 and 4) 1825-1975.
By about 1250 Gujarat became an individual political unit with considerable achievements in art and literature. Sanskrit was cultivated and libraries were established in the monasteries. Saivism became strong. Heroic romance, historical chronical and the romantic tales are the principle narrative forms of the early period. Rasa, originally a folk dance was converted into a melodious dramatic poetry by Jain authors.
Phagu, a more lyrical and shorter poem became popular. Jinapadmasuri, Rajshekharasuri and Jayashekharasuri (all of the 14th century) were important poets who popularized Phagu. Romantic tales in verse were also in vogue. The Jain scholars took to writing in prose which was elegant and simple. Prithvichandra (1422) by Maniksundarasuri is a reputed work of poetical prose.
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In the second period, Hinduism takes the place of Jainism at the source of literary expression. The epics and puranas flow into Gujarati. The great poets of the period are Narsimha and Mirabai. Narsimha Mehta(1414-1480), though not the first Gujarati poet, is considered to be the father of Gujarati poetry. His Govinda Gamana and Sudama Charita are very well known.
Mirabai (1499-1547) is the most celebrated woman poetess of India. Her bridal devotion to Lord Krishna has a ring of purity and is a fine example of the sublimation of the sex element. After that comes Bhalana (1434-1514), the great scolar and artist who has adapted Kadambari, Nalakhyana and Ramabalacharita. Balanas prose work Kadambari has been rendered in a versified form.
Nakara (1500-1575) and Vishnudasa (1564-1632) enriched the Akhyana literature.The Ramayana, the Mahabharata and the Puranas were brought in an assimilable form by them. Akho (1591-1656) of Ahmedabad was the champion of Vedantic poetry.
Thus we come to the third period when Akbar formed the province of Gujarat separating it from Marvad. Premanand is the finest poet of this period. He brought the Akhayana technique to perfection. The 16th century was rich in romantic tales which were written both by Jain and non-Jain poets alike.
We thus come to the modern period where the impact of the west is clearly seen in the literary productions. Dalpatram (1820-1898) and Narmad (1833-86) were the leaders of this new age. Namdashankara's Karana Ghelo (1866) is the first novel in Gujarati. But the most celebrated novel Saraswatidhandra (1887-1901) in four volumes came from the pen of Govardhanram Tripathi. It is considered to be one of the great classics of modern India. It is a love story with social and spiritual relevance. In the field of fiction, we have the stalwart, K.M.Munshi. He is the author of several historical and social novels and a master of Gujarati prose.
Coming to the contemporary period, Gujarati flourished in all genres of literature, the most outstanding poets are Sundaram and Umashankar Joshi. Kavyamangala and Yatra are considered major collections of Sundarams poetry. Joshi's Vishwashanti is a long poem on the life and works of Gandhiji. Equally well known is his last collection of poems entitled Saptapadi (1981). C.C.Mehta is a veteran in the field of drama. His Agagadi is considered a landmark in Gujarati literature. Kaka Kalelkar's autobiography Smarana Yatra is a magnificent form of writing. Equally fascinating are the short stories of Gulabdas Broker.
Sri Rama, the hero of The Ramayana epic is heralded by the Hindus as an Avatar or divine descent or incarnation of Lord Mahavishnu. There is a significant difference between the births and deaths of mortal and divine incarnations. The births of human beings is described as Karma Janma or the birth resulting from one’s own deeds in the past births, while the birth of incarnations is known as Karana Janma or the birth with a superior purpose of achieving a divine mission on this earth. The incarnations of God are capable of deciding the time, place and mode of their birth. They choose their own parents. They have the total control over the activities they need to perform on this earth and once they achieve the mission they intended, they wind up their earthly sojourn upon their own will.
Following the war with Ravana and rescuing Mother Sita from his captivity, Sri Rama completed his fourteen years of exile and returned to Ayodhya to the merriment of all. He ruled the empire as a noble example for the posterity, with his statecraft being praised as Ramarajya or the most wonderful and epoch making rule. His brothers were assisting him with the administration. Meanwhile Mother Sita was sent in exile to the forest upon the derisive comments made by a commoner in the country. She took refuge in the hermitage of Sage Vasishtha and gave birth to two children named Lava and Kusha. At a point, Mother Sita decided to leave her mortal coil and the Mother earth who gave birth to her earlier broke open and accepted her inside.
Lava and Kusha were invited to Ayodhya and were trained in various arts and administration. Once Kaladeva or the god of death took the form of a sage and visited Sri Rama. He sought an audience with the Lord and demanded that no one should be allowed to enter inside their private room when they were with the discussion. Sri Rama deputed Lakshman on the gate to check the entry of anyone entering inside. He too ordered that if anyone is left inside Lakshman will have to be beheaded. Inside the private room, Kaladeva reminded Sri Rama that he had completed his divine mission on this earth and it was time for him to return to his divine abode.
Meanwhile, Lakshmana was guarding the gate vigilantly when the angry sage Durvasa came there and demanded an entry to see Sri Rama. He would not listen to the words of Lakshmana but threatened that he would curse Lakshmana if he was not allowed inside. Lakshmana had no other way than allowing him inside and conceding for the punishment as per Sri Rama’s decision. Lakshmana realized that it was time for him to leave the earth. He walked into the Sarayu River and left for Vaikuntha to assume his celestial form of Adisesha or the serpent couch upon which Lord Vishnu rests.
Following this, Sri Rama entrusted the care of empire to his sons and the sons of his brothers. He too walked into the Sarayu River and took the divine form of Mahavishnu once again reclining on Adisesha. Bharata and Shatrughna also followed the suite becoming the Shanka and Chakra respectively shining in the hands of Lord Vishnu. Thus a glorious epoch of Sri Ramavatar thus came to an end.
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