CHAPTER 3 3.1 A NOTE ON SEVEN KAANDAS We are aware of the roles of Rama, Lakshmana, Sita and Ravana in Ramayana and their contribution to the text. They were the main characters around whom the plot of the story revolves. As Ramayana means the movements of Rama, the plot of the story is divided into parts or ‘kaandas’. These kaandas are namely- Bala Kaanda i.e. origin and childhood of Rama, Ayodhya Kaanda i.e.
Vishnu took this avatar to defeat the demon known as hiranyakashyap. 5) Vamana- this is the dwarf avatar. This avatar was taken when the demon king Bali was ruling. Vamana visited the court of Bali and asked for land that could be covered in three steps. With that he took a giant form.
It was there that he came to know through His parents, all about his cousins the Pandavas who were the sons of Kunthi who was the sister of Vasudeva, Lord Krishna’s father. From then onwards the Pandavas were always well protected by Lord Krishna and He and Arjuna the third among the Pandavas who was of the same age as Lord Krishna became great friends. Later Lord Krishna shifted to Dwaraka. During this period He also killed the evil
Bharata was the son of Dasharatha’s second and favorite wife, Queen Kaikeyi. The other two were twins, Lakshmana and Shatrughna whose mother was Sumithra. In the neighboring city the ruler’s daughter was named Sita. When it was time for Sita to choose her bridegroom (at a ceremony called a swayamvara) princes from all over the land were asked to string a giant bow which no one could lift. However, as Rama picked it up, he not only strung the bow, he broke it.
1 Indeed the king (the handsome and formidable Naré Maghan ) married this woman, called Sogolon and after a brief period of time Sundiata was born. He certainly was far from perfect for many reasons, and at first was quite homely. Many of these reasons are mentioned in Sundiata, an epic of old Mali. 2 The main of these faults however was his inability to walk. This was exploited, chiefly by the king’s first wife, Sassouma Bérété.
When the armies of Kauravas and Pandavas stood facing each other at the battleground in Kurukshetra, suddenly a chariot drew away from the side of Pandavas. To everyone’s surprise it was Arjuna. Arjuna looked at both the armies and broke down. He said ‘killing brothers, uncles and nephews over a piece of land cannot be dharma’ and lowered his bow. At this Krishna said to Arjuna ‘it is your duty as a Kshatriya, don’t be a weakling’, Arjuna moaned ‘I cannot’.
In position  is Taishaku Tenno – the Heavenly King Shakra, [帝释天]. He is the most prominent god of the Rigveda and is also known as Shakra Devanam Indra. He is the most powerful Lord of the Devas of Kamadhatu (world of desires). He serves as one of the main tutelary gods of Buddhism, together with Bonten (Brahma), he is also one of the twelve gods said to protect the world (Frederic L 1995). Originally Shakra is the god of thunder, lightning and rain in Indian mythology he was later incorporated into Buddhism as a protective deity.
He is the best of Tapasvis and is for the most part lost in his Tapasya. He is the "Ishvar" who has no yearning. He wrecks when somebody gets in his line of Tapasya. When the circumstance gains out of power and Vishnu can 't safeguard it any longer, he looks for Shiva and argues him to destroy everything. At that point Vishnu goes to Brahma and instructs him to re-make.
He refuses to give in to the demand of his brother Bharatha and all the people he has brought with him to come back to Ayodya. He also refuses to let his personal feelings for his wife stand in the way of taking necessary measures to make sure that the credibility and goodwill of the dynasty is not besmirched. Combined with this is his personal humility. While wandering the forest in search of Sita, Rama and Lakshman come across an old woman from a lower caste, a hunter named Sabari. She is an ardent fan of the beloved prince of Ayodhya, and invites the brothers to rest in her humble abode.