Those of Rama (or Ramachandra) and Krishna, the favourite heroes of epic romance.
His exploits, as the ally of Rama (incarnation of Vishnu) in the latter's recovery of his wife Sita from the clutches of the demon Ravana, include the bridging of the straits between India and Ceylon with huge boulders carried away from the Himalayas.
During this period Bosnia became the generally accepted name for the valley of the Bosna (ancient Basanius); and subsequently for several outlying and tributary principalities, notably those of Soli, afterwards Tuzla; Usora, along the south-eastern bank of the Save; Donji Kraj, the later Krajina, Kraina or Turkish Croatia, in the north-west; and Rama, the modern district of Livno.
44 to 279, to Rama himself.
Simek Politische Geschichte des Konigreiches Bosnien and Rama (Vienna, 1787).
Equal terms with their imperial rivals for the possession of Dalmatia, Rascia (the original home of the Servians, situated between Bosnia, Dalmatia and Albania) and Rama or northern Bosnia (acquired by Hungary in 1135); but on the accession of Manuel Comnenus in 1143 the struggle became acute.
A Sukhotai inscription of about 1284 states that the dominions of King Rama Kamheng extended across the country from the Mekong to Pechaburi, and thence down the Gulf of Siam to Ligore; and the Malay annals say that the Siamese had penetrated to the extremity of the peninsula before the first Malay colony from Menangkabu founded Singapore, i.e.
In origin, Krishna, like Rama, was undoubtedly a deified hero of the Kshatriya caste.
Dasaratha was the father of Rama Chandra, the hero of the epic. A period of Buddhist supremacy followed the death of the last king of the Solar dynasty.
Here is Ajodhya, the home of Rama, the most popular of Hindu demigods; and also Benares "and Muttra, the most sacred of Hindu shrines.
In the battle of Rama (23rd December) they captured the greater part of the government troops.
Though Siva, too, assumes various forms, the incarnation theory is peculiarly characteristic of Vaishnavism; and the fact that the principal hero of the Ramayana (Rama), and one of the prominent warriors of the Mahabharata (Krishna) become in this way identified with the supreme god, and remain to this day the chief objects of the adoration of Vaishnava sectaries, naturally imparts to these creeds a human interest and sympathetic aspect which is wholly wanting in the worship of Siva.
But, on the other hand, the essentially human nature of these two gods 1 As in the case of Siva's traditional white complexion, it may not be without significance, from a racial point of view, that Vishnu, Rama and Krishna have various darker shades of colour attributed to them, viz.
His followers, the Ramanujas, or Sri-Vaishnavas as they are usually called, worship Y Y, P Vishnu (Narayana) with his consort Sri or Lakshmi (the goddess of beauty and fortune), or their incarnations Rama with Sita and Krishna with Rukmini.
The distinctive features of their creed consist in their making Rama and Sita, either singly or conjointly, the chief objects of their adoration, instead of Vishnu and Lakshmi, and their attaching little or no importance to the observance of privacy in the cooking and eating of their food.
His followers, the Kabir Panthis (" those following Kabir's path "), though neither worshipping the gods of the pantheon, nor observing the rites and ceremonial of the Hindus, are nevertheless in close touch with the Vaishnava sects, especially the Ramavats, and generally worship Rama as the supreme deity, when they do not rather address their homage, in hymns and otherwise, to the founder of their creed himself.
The followers of this creed wear no distinctive sectarial mark or badge, except a skull-cap; nor do they worship any visible image of any deity, the repetition (japa) of the name of Rama being the only kind of adoration practised by them.
No fault, in this respect, can assuredly be found with the legendary Rama, a very paragon of knightly honour and virtue, even as his consort Sita is the very model of a noble and faithful wife; and yet this cult has perhaps retained even more of the character of mere hero-worship than that of Krishna.
The Hindus believe he has appeared (I) as a fish, (2) as a tortoise, (3) as a hog, (4) as a monster, half man half lion, to destroy the giant Iranian, (5) as a dwarf, (6) as Rama, (7) again as Rama for the purpose of killing the thousand-armed giant Cartasuciriargunan, (8) as Krishna, (9) as Buddha.
The latter died at an early age, and Tulsi's wife, who was devoted to the worship of Rama, left her husband and returned to her father's house to occupy herself with religion.
Tulsi Das followed her, and endeavoured to induce her to return to him, but in vain; she reproached him (in verses which have been preserved) with want of faith in Rama, and so moved him that he renounced the world, and entered upon an ascetic life, much of which was spent in wandering as a preacher of the necessity of a loving faith in Rama.
He first made Ajodhya (the capital of Rama and near the modern Fyzabad) his headquarters, frequently visiting distant places of pilgrimage in different parts of India.
During his residence at Ajodhya the Lord Rama is said to have appeared to him in a dream, and to have commanded him to write a Ramayana in the language used by the common people.
The tale tells of King Dasarath's court, the birth and boyhood of Rama and his brethren, his marriage with Sita, daughter of Janak king of Bideha, his voluntary exile, the result of Kaikeyi's guile and Dasarath's rash vow, the dwelling together of Rama and Sita in the great central Indian forest, her abduction by Ravan, the expedition to Lanka and the overthrow of the ravisher, and the life at Ajodhya after the return of the reunited pair.
Besides the "Lake of Rama's deeds," Tulsi Das was the author of five longer and six shorter works, most of them dealing with the theme of Rama, his doings, and devotion to him.
The former are (I) the Dohabali, consisting of 573 miscellaneous doha and soratha verses; of this there is a duplicate in the Reim-satsai, an arrangement of seven centuries of verses, the great majority of which occur also in the Dohabali and in other works of Tulsi; (2) the Kabitta Ramayan or Kabittabali, which is a history of Rama in the kabitta, ghanakshari, chhappai and sawaiya metres; like the Ram-charitmanas, it is divided into seven kands or cantos, and is devoted to setting forth the majestic side of Rama's character; (3) the GitRamayan, or Gitabali, also in seven kands, aiming at the illustration of the tender aspect of the Lord's life; the metres are adapted for singing; (4) the Krishnawali or Krishna gitabali, a collection of 61 songs in honour of Krishna, in the Kanauji dialect: the authenticity of this is doubtful; and (5) the Binay Pattrika, or "Book of petitions," a series of hymns and prayers of which the first 43 are addressed to the lower gods, forming Rama's court and attendants, and the remainder, Nos.
Tulsi, as a Smarta Vaishnava and a Brahman, venerates the whole Hindu pantheon, and is especially careful to give Siva or Mahadeva, the special deity of the Brahmans, his due, and to point out that there is no inconsistency between devotion to Rama and attachment to Siva (Ramayan, Lankakand, Doha 3).
But the practical end of all his writings is to inculcate bhakti addressed to Rama as the great means of salvation - emancipation from the chain of births and deaths - a salvation which is as free and open to men of the lowest caste as to Brahmans.
It contains one of the most venerable Hindu shrines, founded, according to tradition, by Rama himself, which for centuries has been the resort of thousands of pilgrims from all parts of India.