This is a Marathi मराठी book पुस्तक श्री रामायण कथा ShrI rAmAyaNa kathA ShrI rAmAyaNa kathA written/authored by tryaM. You can buy/purchase this at rasik.com. This entry was posted on सोमवार, जुलाई 24th, 2006 at 7:16 पूर्वाह्न and is filed under 05.सुन्दर काण्ड. Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we.
Contents.History Ancient Era The earliest example of Maharashtri as a separate language dates to approximately 3rd century BCE: a stone inscription found in a cave at Naneghat, Junnar in Pune district had been written in Maharashtri using Brahmi script. A committee appointed by the Maharashtra State Government to get the Classical status for Marathi has claimed that Marathi existed at least 2300 years ago alongside Sanskrit as a sister language. Marathi, a derivative of Maharashtri, is probably first attested in a 739 CE copper-plate inscription found in Satara. Several inscriptions dated to the second half of the 11th century feature Marathi, which is usually appended to Sanskrit or Kannada in these inscriptions. The earliest Marathi-only inscriptions are the ones issued during the Shilahara rule, including a c. 1012 CE stone inscription from Akshi taluka of Raigad district, and a 1060 or 1086 CE copper-plate inscription from Dive that records a land grant (agrahara) to a Brahmin.
A 2-line 1118 CE Marathi inscription at Shravanabelagola records a grant by the Hoysalas. These inscriptions suggest that Marathi was a standard written language by the 12th century. However, there is no record of any actual literature produced in Marathi until the late 13th century. Yadava period. As imagined by the Ravi Varma pressEpigraphic evidence suggests that Marathi was a standard written language by the 12th century.
However, the earliest records of actual literature in Marathi appear only in the late 13th century. The early Marathi literature emerged during the rule, because of which some scholars have theorized that it was produced with support from the Yadava rulers. The Yadavas did regard Marathi as a significant language for connecting with the general public, and Marathi replaced Kannada and Sanskrit as the dominant language of the inscriptions during the last half century of the Yadava rule.
However, there is no evidence that the Yadava royal court directly supported the production of Marathi literature with state funds.The early Marathi literature was mostly religious and philosophical in nature, and was composed by the saint-poets belonging to and sects. During the reign of the last three Yadava kings, a great deal of literature in verse and prose, on astrology, medicine, kings and courtiers were created.
Nalopakhyan, Rukmini Swayamvar and Shripati's Jyotishratnamala (1039) are a few examples.Bhaskarbhatta Borikar of the Mahanubhava sect is the first known poet to have composed hymns in Marathi.(1275–1296) was the first Marathi literary figure who had wide readership and profound influence. His major works are and (popularly known as Dnyaneshwari).
Bhavarth Deepika is a 9000-couplets long commentary on the., the Bhakti saint and contemporary of Dnyaneshwar is the other significant literary figure from this era. Namdev composed religious songs in Marathi as well as; some of his Hindi compositions are included in the holy book, the.Another early Marathi writer was, who wrote Vivekasindhu and Paramamrita.
Both the works deal with the philosophy. Some earlier scholars dated him to the 12th century, and considered Vivekasindhu as the first literary book in Marathi, dating it to 1188. However, most linguistic historians now date Mukundaraja to 14th century or later: the Vivekasindhu was likely written after Lilacharita and Dnyaneshwari.
Deccan Sultanates period There was relatively little activity in Marathi in the early days of the (1347–1527) and the (1527–1686). The Warkari saint-poet (1533–1599), the main successor of Dnyaneshwar, was a major Marathi literary figure during this period. He made available an authentic, edited version of Dnyaneshwari, which had been forgotten after the Islamic invasion of Deccan. He also wrote several (devotional poems), narratives and minor works that dealt with the He wrote, Rukmini Swayamwar Hastamalak,. Dasopant was another minor but notable poet from this era. Mukteshwar (1574-1645), the grandson of Eknath, too, wrote several works in Marathi including a translation of the epic., written by the Goa-based Christian missionary, was first published in 1616. It is written in a mix of Marathi and Konkani languages, and the first copy was printed in the Roman script, and tells the story of Jesus Christ.
Maratha period. The, the Marathi-speaking natives, formed their own kingdom in the 17th century. The development of the Marathi literature accelerated during this period. Although their leader, was formally crowned as the king in 1674, he had been the de facto ruler of a large area in Western Maharashtra for some time. and, who were contemporaries of Shivaji, were the well-known poets of the early Maratha period. (1608–1650) was the most prominent Marathi spiritual poet identified with the, and had a great influence on the later Maratha society. His contemporary, composed and Manache Shlok in Marathi.In the 18th century, several well-known works like Yatharthadeepika (by ), Naladamayanti Swayamvara (by ), Pandava Pratap, Harivijay, Ramvijay (by Shridhar Pandit) and Mahabharata (translation by ) were produced.
The historical section of the old Marathi literature contained the and the Katavas. Krishna Dayarnava and Sridhar were other leading poets during the rule., the author who wrote the biographies of the Bhakti Saints also belonged to this era. Front page of the book Sarvajanik Satya Dharma Pustak by.The (also known as the Modern Period) saw standardisation of Marathi grammar through the efforts of the Christian missionary. Carey's dictionary had fewer entries and Marathi words were in Devanagari script instead of the Modi script prevalent at that time.
Carey also translated the new and old testament of the bible into Marathi in 1811 and 1820 respectively The most comprehensive Marathi-English dictionaries was compiled by Captain and Major in 1831. The book is still in print nearly two centuries after its publication.,The colonial authorities also worked on standardizing Marathi under the leadership of. They used Brahmins of for this task and adopted the dominated dialect spoken by this caste in the city as the standard dialect for Marathi.The Christian missionaries introduced the Western forms to the Marathi literature.Marathi at this time was efficiently aided by Marathi Drama. Here, there also was a different genre called 'Sangit Natya' or Musicals. The first play was V.A.
Bhave's Sita Swayamvar in 1843 Later Kirloskar (1843–85) and G.B. Deval (1854-19l6) brought a romantic aroma and social content. But Krishnaji Prabhakar Khadilkar (1872-1948) with his banned play Kichaka-Vadh (1910) set the trend of political playwriting. These were followed by stalwarts like and.The modern poets like, Balakavi, Govindagraj, and the poets of (such as ) wrote poetry which was influenced by the and Victorian English poetry. Best of blues piano pdf torrent download.
It was largely sentimental and lyrical., the renowned satirist and a politician wrote a parody of this sort of poetry in his collection Jhenduchi Phule.(1899–1950) contributed to the children's literature in Marathi. His major works are, Astik and Gode Shevata. He translated and simplified many Western Classics and published them in a book of stories titled Gode Goshti (Sweet Stories). Beginning of journalism On January 6, 1832, of the began Darpan, the first Marathi-English fortnightly magazine.On 24 October 1841, Govind Vithal Kunte began Prabhakar.
Kunte was the first professional Marathi journalist. Prabhakar eulogised Indian art and culture. American missionaries started a marathi magazine called in 1842 which denigrated Hindu religion but also had articles related to science and technology. The magazine is still in print today. Jnyan Prakash was started on 12 February 1849 in Pune.
In its early years, It was edited by Krishnaraj Trimbak Ranade. It was published weekly till 1904, when it became a daily. It ceased publication in 1951.The journal advocated education and social reform., a popular Marathi novelist also served as its editor. Some of its contributors included and.In 1862, Induprakash,a bilingual journal, was founded in Bombay.It was edited by.It criticised orthodoxy in hinduism and called for social reforms. In 1877, and Krishnarao Bhaskar began, as part of the Dalit upliftment movement. Deenabandhu was the organ of the founded by Phule.Other notable early Marathi periodicals include Jaganmitra (from ), Shubh Suchak (from ), Vartaman Dipika, and Vartaman Sangrah.
On 4 January 1881, began, along with. In 1887, Agarkar left to start (bilingual) along with Gopal Krishna Gokhale. After Agarkar's death in 1895, it ceased publication. Navalkar started the weekly Vartahar to highlight atrocities committed by the ruling British and other Europeans. In 1890, Hari Narayan Apte began Karmanuk, a family entertainment paper. It contained articles on science.
Also in 1890, Anandrao Ramachandra Dharandhar started Bhoot published every new and full moon day. It was the first Marathi paper to carry cartoons on political and social matters. It was very popular but ceased publication in 1904.Present times (1947-.
See also:(1889–1976)'s Yayati won him the for 1975. He also wrote many other novels, short stories, essays etc. His major works are Don Dhruv (Two Poles), (Meteorite),.Marathi drama flourished in the 1960s and 1970s, with literary figures like Vasant Kanetkar, and.The major paradigm shift in Marathi literature sensibilities began in the forties with the modernist poetry of B.S. In the mid fifties, the movement gained momentum. It published writings which were non-conformist, radical and experimental.
Literary movement also gained strength due to the little magazine movement. This radical movement was influenced by the philosophy of and challenged the literary establishment which was largely middle class, urban, and upper people.
The little magazine movement threw up many noted writers. Is a well-known novelist, critic and poet. Sharad Rane is a well-known child literary figure. The notable poets include, and., Shyam Manohar, and Visharm Bedekar are well known fiction writers.Another major shift sensibility began in the nineties with the poems and criticism of Shridhar Tilve and the poetry of poets associated with Saushthav, Abhidhanantar and Shabadavedh. In the post nineties, this 'new little magazine movement' gained momentum and poets like Shridhar Tilve who stood against postmodernism and nativism and poets like, Sachin Ketkar, Mohan Borse, Nitin Kulkarni, Nitin Arun Kulkarni, Sandeep Deshpande, Vasant Gurjar who touched the new areas of post-modern life. The poetry collections brought out by Abhidhanantar Prakashan, Time and Space, Popular Prakashan, Navta Prakashan and the regular issues of the magazine Abhidhanantar and IRREGULAR issues of Saushthav, Shabdvedh are taking Marathi poetry to the global standards. Another leading wave in contemporary Marathi poetry is the poetry of new dalit wave poets like Arun Kale, Bhujang Meshram and new deshi wave poets like Pravin Bandekar, Shrikant Deshmukh and Veerdhaval Parab.Marathi science fiction has a rich heritage and boasts of modern complex stories.
The known Marathi science fiction authors are Dr., Dr, Subodh Javadekar, Niranjan Ghate, and.edhOver the last century or so, a number of producing encyclopedias have been produced in marathi. These include. 'Dnyaankosh', Siddheshwarshastri Chitrao's 'Charitra Kosh', 'Bharatiy Sanskrutikosh', and 'Dharmakosh' and '.The Marathi theatre was complimented by Marathi films which did not enjoy a continuous success. Starting with and before him the pioneer (during the British period), Marathi cinema went on to influence contemporary Hindi cinema. Marathi language as spoken by people here was throughout influenced by drama and cinema along with contemporary literature. Dalit Literature It was in 1958, that the term 'Dalit literature' was used for the first time, when the first conference of Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society) was held at, a movement inspired by 19th century social reformer, and eminent dalit leader, Dr.(1930–2008) was a pioneer of writings in Marathi. His first collection of stories, Jevha Mi Jat Chorali (जेव्हा मी जात चोरली) (When I Concealed My Caste), published in 1963, created a stir in Marathi literature with its passionate depiction of a cruel society and thus brought in new momentum to Dalit literature in Marathi.
Gradually with other writers like, (who founded ), these Dalit writings paved way for the strengthening of Dalit movement. Notable Dalit authors writing in Marathi include,.
Awards Four Marathi writers have been honored with the:. (Kusumagraj).Every year, gives the to Marathi writers for their outstanding contribution to Marathi literature. See the.See also. According to Hartmut Scharte, Professor Emeritus of Sanskrit, University of California, Los Angeles, USA vide his book 'A History of Indian Literature - Grammatical Literature', the author of the first Marathi Grammar was Venkata Madhava, who was a lecturer in Fort St. George College, Madras (now Chennai). Venkata Madhava's three works on Marathi (as was spoken by the then large Maratha colony of Tanjore) exist only in the autographs of the author or his assistant Bhima Pandita. His Marathi Grammar book 'महाराष्ट्र प्रयोग चंद्रिका' was written cir.
It has 227 sutras in Samskrt and is accompanied by a Samskrt commentary, a Marathi commentary and Marathi illustrations. The Samskrt section is written in Devnagari script and the Marathi in Modi script. The grammar which generally follows the Siddhanta Kaumudi in its design, was probably meant to introduce Marathi to the neighbouring Tamil speakers.References. Christian Lee Novetzke (2016).
The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India. Columbia University Press. Christian Lee Novetzke (2016). The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India. Columbia University Press.
Christian Lee Novetzke (2016). The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India.
Columbia University Press., p. 54., p. 74,86., p. x., p. 53., p. 74. ^ Kusumavati Deshpande; Sadashiva Shivaram Bhave (1988). In Nagendra (ed.). Prabhat Prakashan. Retrieved 8 April 2012. Amaresh Datta (2006). Sahitya Akademi.
Retrieved 8 April 2012. Shrikant Prasoon (2009). Pustak Mahal.
Retrieved 8 April 2012., p. 88. Winand M. Callewaert; Rupert Snell (1994). Otto Harrassowitz Verlag. Retrieved 8 April 2012. Neeti M.
Sadarangani (2004). Sarup & Sons. Retrieved 8 April 2012. Chavan, Dilip. “Language Politics: Translation of Coercion into Consent”, Language Politics under Colonialism: Caste, Class and Language Pedagogy in Western India, Cambridge Scholars, 71-135. Smith, George (2011). New York: Cambridge University Press.
Retrieved 19 December 2016. James, Molesworth, Thomas Candy, Narayan G Kalelkar (1857). Furla, Shubhada Saraswat Prakashan.
CS1 maint: multiple names: authors list. Chavan, Dilip (2013). Newcastle upon Tyne: Cambridge Scholars. Retrieved 13 December 2016. John V.
Vilanilam (5 November 2005). Sage Publications. Retrieved 8 April 2012. Rosalind O'Hanlon (22 August 2002). Cambridge University Press.
Pp. 66–67. Nalini Natarajan; Emmanuel Sampath Nelson; Shripad D. Joshi (1996). '8 Twentieth Century Marathi Literature'. Greenwood Publishing Group. Pp. 207–233. Natarajan, Nalini; Emmanuel Sampath Nelson (1996).
'Chap 13: Dalit Literature in Marathi by Veena Deo'. Greenwood Publishing Group. P. 363.
Handbook of twentieth-century literatures of India, Editors: Nalini Natarajan, Emmanuel Sampath Nelson. Greenwood Publishing Group, 1996. Page 368. Indian short stories, 1900–2000, by E.V. Ramakrishnan, I. Page 217, Page 409 (Biography). Encyclopaedia of Indian literature vol.
EditorsAmaresh Datta., 1988. Page 1823. Jan 23, 2003.
Mathur, Barkha (28 March 2018). Retrieved 22 February 2019. Deo, Veena; Zelliot, Eleanor (1994). 'DALIT LITERATURE - TWENTY-FIVE YEARS OF PROTEST?
OF PROGRESS?' Journal of South Asian Literature. 29: 41–67. Feldhaus, Anne (1996). Retrieved 22 February 2019.
Maya Pandit (27 December 2017). Retrieved 22 February 2019. Retrieved 2012-04-08. Archived from on 2006-12-30.Bibliography.
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(right) seated on the shoulders of, battles the demon-kingDepending on the methods of counting, as many as three hundred versions of the, the, are known to exist. The oldest version is generally recognized to be the version attributed to the sage, the Mula Ramayana. Narada passed on the knowledge to, who authored Valmiki Ramayana, the present oldest available version of Ramayana.The Ramayana has spread to many Asian countries outside of India, including,. The original Valmiki version has been adapted or translated into various regional languages, which have often been marked more or less by plot twists and thematic adaptations. Some of the important adaptations of the classic tale include the 12th-century, 14th-century language, the, the, and the, the, and the.The manifestation of the core themes of the original Ramayana is far broader even than can be understood from a consideration of the different languages in which it appears, as its essence has been expressed in a diverse array of regional cultures and artistic mediums. For instance, the Ramayana has been expressed or interpreted in Lkhaon theatre, in the of the of and, in the Indian tradition of, and in the epic paintings still extant on, for instance, the walls of 's palace temple. In Indonesia, the tales of the Ramayana appear reflected in ballet performances, masked danced drama, and shadow puppetry.
In also has mural scenes from the epic Battle of Lanka on one of its outer walls. Contents.Sanskrit versions Below are a few of the most prominent Sanskrit versions of the Ramayana. Some primarily recount Valmiki's narrative, while others focus more on peripheral stories and/or philosophical expositions:. or spiritual Ramayana is extracted from the, traditionally ascribed to. It is thought to be the inspiration for ’ in Awadhi.
While the Valmiki Ramayana emphasizes Rama's human nature, the Adhyatam Ramayana tells the story from the perspective of his divinity. It is organized into seven Kandas, parallel to Valmiki's. Vasistha Ramayana (more commonly known as ) is traditionally attributed to. It is principally a dialogue between and in which Vasistha advances many of the principle tenets of.
It includes many anecdotes and illustrative stories, but does not recount Valmiki's story of Rama in detail. Laghu Yoga Vasishtha, by Abhinanda of Kashmir, is an abbreviated version of the Yoga Vasistha.
is traditionally attributed to Valmiki. While it briefly recounts the traditional story of Rama, it is composed primarily of stories peripheral, though related, to Valmiki's narrative.
This ramayana provide information about last years of Rama's life. These include Ravana's abduction of Sita and Rama's installment of the at. Agastya Ramayana is also traditionally attributed to Agastya., traditionally attributed to Valmiki, includes related stories of Rama.
Rama is shown about to offer his eyes to make up the full number - 108 - of lotus blossoms needed in the puja that he must offer to the goddess Durga to gain her blessing. Scene from Krittivasi Ramayan.Some noteworthy examples of these additional renderings of the Ramayana tale include:States. The was adapted by and is the Telugu version of the Ramayana between 1300 and 1310 A.D. The Molla Ramayanamu was adapted by poet.
The most extensive work in Telugu is that of Sri Viswanadha Satyanarayana, called the Srimadramayana Kalpavrikshamu. This is a free re-telling of the Valmiki Ramayana.