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82-428: Early attempts to date the work ranged from the fifteenth to seventeenth century, but there is now a rough consensus that it was written in or around the reign of King Trailokanat (1448–?1488). Verse 258 states that a yaowarat ( Thai : เยาวราช ), "young-king" composed the whole work with the help of three men whose titles suggest they were official court poets. the cantos of this verse by one sole poet were composed

164-575: A bana (arrow) in his right hand, while he holds the dhanus (bow) in his left. The most recommended icon for him is that he be shown standing in tribhanga pose (thrice bent "S" shape). He is shown black, blue or dark color, typically wearing reddish color clothes. Rama is often accompanied with his brother Lakshmana on his left side while his consort Sita always on his right, both of golden-yellow complexion. His monkey companion Hanuman stands nearby with folded arms. The group can be accompanied with Rama's brothers Bharata and Shatrughna too. Who

246-432: A nirat , a travel poem incorporating a love lament. The author may have taken some inspiration from Sanskrit literature, especially Kālidāsa 's Meghadūta or "The Cloud Messenger." The work was cited in the 17th-century literary manual, Jindamani , as an exemplar of khlong poetry. In the early 19th century, the poetry was praised by two leading authors, Phraya Trang and Nai Narintharathibet. Plueang na Nakhon,

328-403: 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. 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

410-417: A Buddhist monk. According to Chinese records, King Trailokanat , abdicated around 1480-1482 and elevated a son named Intharacha as king. This son may have been the author. The National Library of Thailand holds nine manuscript versions of Thawathotsamat in the form of samut thai or samut khoi accordion books, of which only three are complete. All appear to stem from a single original, though there

492-464: A charming countenance, and coppery eyes; he has his clavicle concealed and is known by the people as Rama. He has a voice (deep) like the sound of a kettledrum and glossy skin, is full of glory, square-built, and of well-proportioned limbs and is endowed with a dark-brown complexion. Rama's life story is imbued with symbolism . According to Sheldon Pollock , the life of Rama as told in the Indian texts

574-509: A charming, well built person of a dark complexion ( varṇam śyāmam ) and long arms ( ājānabāhu , meaning a person whose middle finger reaches beyond their knee). In the Sundara Kanda section of the epic, Hanuman describes Rama to Sita when she is held captive in Lanka , to prove to her that he is indeed a messenger from Rama. He says: He has broad shoulders, mighty arms, a conch-shaped neck,

656-503: A fruit. But every time she gave it to him she first tasted it to ensure that it was sweet and tasty as a testament to her devotion. Rama also understood her devotion and ate all the half-eaten bers given by her. Such was the reciprocation of love and compassion he had for his people. This place is believed in the Hindu tradition to be the same as Chitrakoot on the border of Uttar Pradesh and Madhya Pradesh. The region has numerous Rama temples and

738-482: A just and fair rule. It is believed by many that when Rama returned people celebrated their happiness with diyas (lamps), and the festival of Diwali is connected with Rama's return. Upon Rama's accession as king, rumours emerge that Sita may have gone willingly when she was with Ravana; Sita protests that her capture was forced. Rama responds to public gossip by renouncing his wife and asking her to prove her chastity in front of Agni (fire). She does and passes

820-542: A manual of poetics." Yet since the early 20th century, the work has been less studied than other early works of Thai literature, and is now much less known. There has been only one thesis on the work and, until recently, only one academic article. In 1973, Duangmon Paripunna completed a master's thesis at Chulalongkorn University on "The Beauty of Thawathotsamat ." An abbreviated version was published as an article. In 2005 Maneepin Phromsuthirak, editor and translator of

902-437: A person, Rama personifies the characteristics of an ideal person ( purushottama ). 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. According to Rodrick Hindery, Book 2, 6 and 7 are notable for ethical studies. The views of Rama combine "reason with emotions" to create

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984-504: A relative to rule in Ayutthaya with the title Boromracha . Trongjai Hutangkura and Winai Pongsripian propose that the author was this Boromracha , probably a younger brother of King Trailokanat , who succeeded him as king in 1488 CE. Gilles Delouche proposes that the author was an unnamed son of King Trailokanat who appears in the poem Yuan Phai traveling to Sri Lanka to invite Sinhalese monks to attend his father's ordination as

1066-726: A younger son was made the Uparaja of Phitsanulok, junior to the Uparaja of Ayutthaya. In 1468, Borommatrailokkanat adopted a mandala tributary system, and ranked the cities recognizing him as overlord . Phitsanulok and Nakhon Sri Thamarat were listed among the eight great first-rank cities ( Phraya maha nakhon ). The mueang s Sing , In and Phrom were downgraded to be the level of four cities ( เมืองจัตวา ) under Lopburi . Governors of first class towns were chao phraya , second class were phraya , third class were phra , fourth class were luang , fifth class were khun , and sixth class were muen . In 1455, Borommatrailokkanat sent envoys to

1148-568: Is "charming, beautiful, lovely" or "darkness, night". The Vishnu avatar named Rama is also known by other names. He is called Ramachandra (beautiful, lovely moon), or Dasarathi (son of Dasaratha), or Raghava (descendant of Raghu, solar dynasty in Hindu cosmology). He is also known as Ram Lalla (Infant form of Rama) . Additional names of Rama include Ramavijaya ( Javanese ), Phreah Ream ( Khmer ), Phra Ram ( Lao and Thai ), Megat Seri Rama ( Malay ), Raja Bantugan ( Maranao ), Ramar or Raman ( Tamil ), and Ramudu ( Telugu ). In

1230-538: Is Rama I Think of that Rama Who lives in Ayodhya Who is decorated with gems Who sits beneath a golden canopy Whose doorways are festooned with mandana flowers. He, who is seated on a throne Surrounded by celestial vehicles Who is revered by rishis Who has Sita on the left Who is served by Lakshmana ; Who is the blue complexioned, Whose face is tranquil, Who is adorned with ornaments — Rama Rahasya Upanishad . The Ramayana describes Rama as

1312-552: Is a great deal of minor variation that has probably arisen in the process of copying. In 1904, a text of Thawathotsamat was printed in Vajirañāṇa ( Wachirayan ), the journal of the Vajirañāṇa Library , and reprinted as a booklet in 1904 or 1905. This printing used an incomplete manuscript, omitting from v. 230 onwards. In 1925, Thawathotsamat was printed as a cremation book with a preface by Prince Damrong Rajanubhab and

1394-508: Is a masterpiece that offers a framework to represent, conceptualise and comprehend the world and the nature of life. Like major epics and religious stories around the world, it has been of vital relevance because it "tells the culture what it is". Rama's life is more complex than the Western template for the battle between the good and the evil, where there is a clear distinction between immortal powerful gods or heroes and mortal struggling humans. In

1476-404: Is an important Vaishnava pilgrimage site. The texts describe nearby hermitages of Vedic rishis (sages) such as Atri , and that Rama roamed through forests, lived a humble simple life, provided protection and relief to ascetics in the forest being harassed and persecuted by demons, as they stayed at different ashrams . After ten years of wandering and struggles, Rama arrives at Panchavati, on

1558-417: Is faced with the question of appropriate ethical response. In the Indian tradition, states Richman, the social value is that "a warrior must never harm a woman". The details of the response by Rama and Lakshmana, and justifications for it, has numerous versions. Similarly, there are numerous and very different versions to how Rama deals with rumours against Sita when they return victorious to Ayodhya, given that

1640-712: Is literature for ceremonies of the royal court.… it is not literature to be read for pleasure." Yet the ceremonies are part of the background, and the mentions are mostly very brief. This classification probably arose because some works on royal ceremonies, collectively known as the Royal Ceremonies of the Twelve Months , have the words thawathotsamat or "twelve months" in their title. Borommatrailokkanat Borommatrailokkanat ( Thai : บรมไตรโลกนาถ , pronounced [bɔ̄ː.rōm.mā.trāj.lôːk.kā.nâːt] , Sanskrit : Brahmatrailokanātha ) or Trailok (1431–1488)

1722-547: Is not verifiable in historic sources and may be due to a misreading or misinterpretation of a chronicle. Be that as it may, Ramesuan was born at a time when the Kingdom of Sukhothai was increasingly tied to Ayutthaya, being under its suzerainty since 1412. When King Maha Thammaracha IV ( Borommapan ) of Sukhothai died in 1438, Borommaracha II of Ayutthaya annexed Sukhothai and installed his own son, then seven year old Prince Ramesuan, as viceroy ( uparaja ) of Sukhothai. When Ramesuan

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1804-451: Is related to the term ratri , which means night. In another context in other Vedic texts, the word means "pleasing, delightful, charming, beautiful, lovely". The word is sometimes used as a suffix in different Indian languages and religions, such as Pali in Buddhist texts, where -rama adds the sense of "pleasing to the mind, lovely" to the composite word. Rama as a first name appears in

1886-401: Is the kidnapping of Sita by the demon-king Ravana , followed by Rama and Lakshmana's journey to rescue her. The entire life story of Rama, Sita and their companions allegorically discusses duties, rights and social responsibilities of an individual. It illustrates dharma and dharmic living through model characters. Rama is especially important to Vaishnavism . He is the central figure of

1968-479: Is too much for Thai society, even though the poet disguises these with double meanings that the modern reader may not understand." The 2017 annotated edition by Trongjai Hutangkura included three academic articles on the work by Trongjai Hutangkura, Samoe Bunma, and Sasithorn Sinvuttaya. Several royal ceremonies are mentioned or alluded to. The poem has sometimes been mistakenly classified among treatises on royal ceremonial. Sujit Wongthes wrote that " Thawathotsamat

2050-676: The Balakanda section of the Ramayana . These were Lakshmana , Bharata and Shatrughna . The extant manuscripts of the text describes their education and training as young princes, but this is brief. Rama is portrayed as a polite, self-controlled, virtuous youth always ready to help others. His education included the Vedas , the Vedangas as well as the martial arts. The years when Rama grew up are described in much greater detail by later Hindu texts, such as

2132-450: The Pinaka , the bow of the deity Shiva . Many princes attempted and failed to string the bow. During this time, Vishvamitra had brought Rama and his brother Lakshmana to the forest for the protection of a yajna (ritual sacrifice). Hearing about the svayamvara , Vishvamitra asked Rama to participate in the ceremony with the consent of Janaka, who agreed to offer Sita's hand in marriage to

2214-556: The Ramcharitmanas – a popular treatise that inspires thousands of Ramlila festival performances during autumn every year in India. Rama legends are also found in the texts of Jainism and Buddhism , though he is sometimes called Pauma or Padma in these texts, and their details vary significantly from the Hindu versions. Jain Texts also mentioned Rama as the eighth balabhadra among

2296-448: The Vishnu sahasranama , Rama is the 394th name of Vishnu . In some Advaita Vedanta inspired texts, Rama connotes the metaphysical concept of Supreme Brahman who is the eternally blissful spiritual Self (Atman, soul) in whom yogis delight nondualistically. The root of the word Rama is ram- which means "stop, stand still, rest, rejoice, be pleased". According to Douglas Q. Adams ,

2378-515: The Lan Na Kingdom to the north. He was revered as one of the greatest monarchs of Thailand. Prince Ramesuan (not to be confused with King Ramesuan r. 1369–1370) was born in 1431 to King Borommarachathirat II or Chao Sam Phraya. Some authors claim that his mother was a princess of the Sukhothai Kingdom , daughter of Sai Lue Thai . According to historian Michael Vickery , however, this

2460-456: The Mahatthai (precursor of the ministry of interior )—were introduced by Borommatrailokkanat. Originally they were meant to serve as simultaneous military and civil Greater Officers of State for the north and south, respectively. Also in his reign in 1454, noble titles were first codified under the hierarchy system called sakdina . Each subject was given a numerical ranking corresponding to

2542-567: The Malacca Sultanate . The Thai had been suspicious of the sultanate since its conversion to Islam . The expedition was mentioned in Portuguese chronicles, written several years later, as not of great significance. Yutthitthira , a Sukhothai royal and Boromtrailokkanat’s relative, was the king's close childhood friend. He himself had promised Yuttittira the title of uparaja. However, after Borommatrailokkanat’s reforms, Yuttittira ended up with

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2624-451: The Ramavali by Tulsidas . The template is similar to those found for Krishna , but in the poems of Tulsidas , Rama is milder and reserved introvert, rather than the prank-playing extrovert personality of Krishna. In the kingdom of Mithilā, Janaka conducted a svayamvara ceremony at his capital with the condition that she would marry only a prince who would possess the strength to string

2706-625: The Ramayana , such as the Paumacariya (literally deeds of Padma) by Vimalasuri, also mention the details of the early life of Rama. The Jain texts are dated variously, but generally pre-500 CE, most likely sometime within the first five centuries of the common era. Moriz Winternitz states that the Valmiki Ramayana was already famous before it was recast in the Jain Paumacariya poem, dated to

2788-481: The "real" version, rather all the versions of Rama story are real and true in their own meanings to the local cultural tradition, according to scholars such as Richman and Ramanujan. The stories vary in details, particularly where the moral question is clear, but the appropriate ethical response is unclear or disputed. For example, when demoness Shurpanakha disguises as a woman to seduce Rama, then stalks and harasses Rama's wife Sita after Rama refuses her, Lakshmana

2870-473: The 1st millennium BCE. In Brockington's view, "based on the language, style and content of the work, a date of roughly the fifth century BCE is the most reasonable estimate". Historians often highlight that Rama's narrative reflects not only religious beliefs but also societal ideals and moral principles. They explore the possibility of Rama being a composite figure, embodying virtues and qualities valued in ancient Indian society . This perspective underscores

2952-515: The 2017 edition by Trongjai Hutangkura. The poem is set in Ayutthaya , the old capital of Siam . The speaker laments over a lost lover through a calendar year. The beloved is also of royal status. She is addressed with royal forms, and named as Si Julalak ( Thai : ศรีจุฬาลักษน , Sanskrit: śrī cuḷalakṣana), the official title of one of the king's four primary consorts according to the Three Seals Law . The poem begins and ends with invocations of

3034-662: The 63 salakapurusas . In Sikhism , Rama is mentioned as one of twenty-four divine avatars of Vishnu in the Chaubis Avtar in Dasam Granth . Rama is also known as Ram, Raman, Ramar, and Ramachandra ( / ˌ r ɑː m ə ˈ tʃ ə n d r ə / ; IAST : Rāmacandra , Sanskrit : रामचन्द्र ). Rāma is a Vedic Sanskrit word with two contextual meanings. In one context, as found in Atharva Veda , as stated by Monier Monier-Williams , it means "dark, dark-colored, black" and

3116-576: The Earth (due to powers he had from Brahma's boon to him), Vishnu himself appeared and said he will incarnate as Rama (human) and kill Ravana (since Brahma 's boon made him invincible from all, including God, except humans). Śrī Rāma Jaya Rāma Jaya Jaya Rāma ( Sanskrit : श्री राम जय राम जय जय राम​ ) — Chant of Mahatma Gandhi containing thirteen syllables. It is known as Śrī Rāma Tāraka mantra ( lit.   ' The Rama mantra for Salvation ' ). Rama had three brothers, according to

3198-514: The Indian traditions, particularly Rama, the story is about a divine human, a mortal god, incorporating both into the exemplar who transcends both humans and gods. Responding to evil A superior being does not render evil for evil, this is the maxim one should observe; the ornament of virtuous persons is their conduct. (...) A noble soul will ever exercise compassion even towards those who enjoy injuring others. — Ramayana 6.115 , Valmiki (Abridged, Translator: Roderick Hindery) As

3280-617: The Lan Na armies to invade Ayutthaya but without achieving fruitful results and retreated. Trailokkanat then took this opportunity to retake Sukhothai. Borommatrailokkanat, upon seeing the seriousness of the wars, made Phitsanulok his base, moving the capital from Ayutthaya. Borommatrailokkanat, accompanied by more than 2000 followers, was the first Thai king to be ordained as a Buddhist monk . The ordination took place at Wat Chulamani, Phitsanulok , in 1461. In 1463, Lan Na invaded again. Borommatrailokkanat sent his son, Prince Intharacha , to crush

3362-490: The Ramayana to have taken place as early as 1,500 BCE. The composition of Rama's epic story, the Ramayana , in its current form is usually dated between 8th and 4th century BCE. According to John Brockington, a professor of Sanskrit at Oxford known for his publications on the Ramayana , the original text was likely composed and transmitted orally in more ancient times, and modern scholars have suggested various centuries in

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3444-515: The Ramayana's role as both a religious scripture and a cultural artifact, illustrating how legends like Rama's have shaped India's collective consciousness and ethical frameworks over centuries. Ariel Glucklich about this, quoted: "[...] Rama serve not only as historical narratives but also as moral and spiritual teachings, shaping cultural identity and religious beliefs in profound ways." Rama iconography shares elements of avatars of Vishnu, but has several distinctive elements. He has two hands, holds

3526-560: The Sanskrit word Rama is also found in other Indo-European languages such as Tocharian ram , reme , *romo- where it means "support, make still", "witness, make evident". The sense of "dark, black, soot" also appears in other Indo European languages, such as *remos or Old English romig . This summary is a traditional legendary account, based on literary details from the Ramayana and other historic mythology-containing texts of Buddhism and Jainism . According to Sheldon Pollock ,

3608-690: The Thai bureaucracy – the system lasted well into the 20th century. He separated civil and military officials, giving them titular ranks and feudal ranks to create the hierarchy of nobility, or life-nobles. He also established the mandalas : Inner Cities, Outer Cities, and Tributaries. He also stopped the tradition of appointing royal princes to govern cities, as they had always clashed with each other in times of succession. Borommatrailokkanat promulgated Ayutthayan Law in 1458. The traditional ministries of Thailand—the Kalahom (predecessor of today's ministry of defence ) and

3690-741: The Vedic literature, associated with two patronymic names – Margaveya and Aupatasvini – representing different individuals. A third individual named Rama Jamadagnya is the purported author of hymn 10.110 of the Rigveda in the Hindu tradition. The word Rama appears in ancient literature in reverential terms for three individuals: The name Rama appears repeatedly in Hindu texts, for many different scholars and kings in mythical stories. The word also appears in ancient Upanishads and Aranyakas layer of Vedic literature, as well as music and other post-Vedic literature, but in qualifying context of something or someone who

3772-511: The ancient Hindu epic Ramayana , a text historically popular in the South Asian and Southeast Asian cultures. His ancient legends have attracted bhashya (commentaries) and extensive secondary literature and inspired performance arts. Two such texts, for example, are the Adhyatma Ramayana – a spiritual and theological treatise considered foundational by Ramanandi monasteries, and

3854-444: The banks of river Godavari. This region had numerous demons ( rakshashas ). One day, a demoness called Shurpanakha saw Rama, became enamored of him, and tried to seduce him. Rama refused her. Shurpanakha retaliated by threatening Sita . Lakshmana, the younger brother protective of his family, in turn retaliated by cutting off the nose and ears of Shurpanakha . The cycle of violence escalated, ultimately reaching demon king Ravana , who

3936-481: The condition that he was able to string the bow of Vishnu, Sharanga . When Rama obliged him with success, Parashurama acknowledged the former to be a form of Vishnu and departed to perform penance at the mountain Mahendra. The wedding entourage then reached Ayodhya, entering the city amid great fanfare. Thereafter, Rama lived happily with Sita for twelve (12) years. Meanwhile Rama and his brothers were away, Kaikeyi ,

4018-406: The easing of his distress. The speaker compares his beloved to the moon, its beauty, purity, and inconstancy. He notes, "you crossed sky's rim and failed to rise again" (v.94). The speaker accuses many gods of having abducted his beloved. The gods named include Indra , Brahma , Yama , Surya , Kama (the god of love), Vayu (wind), Varuna (rain), and Phaisop (the spirit of rice). He offers

4100-549: The figure of Rama incorporates more ancient "morphemes of Indian myths", such as the mythical legends of Bali and Namuci . The ancient sage Valmiki used these morphemes in his Ramayana similes as in sections 3.27, 3.59, 3.73, 5.19 and 29.28. The ancient epic Ramayana states in the Balakanda that Rama and his brothers were born to Kaushalya and Dasharatha in Ayodhya , a city on the banks of Sarayu River . The Jain versions of

4182-472: The finality of his loss. The speaker is visited by graphic memories of her body and illusions of seeing her in the present day. The speaker repeatedly wonders whether his separation from the beloved is the working of karma, the result of bad deeds in a former life (v. 76, 80, 100, 163). The absence of the beloved is never explained. Perhaps she has died. Yama, the god of death, is one of the deities accused of taking her away. The speaker makes merit and shares

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4264-586: The first month in the Hindu calendar . According to the Ramayana , Rama was born to Dasaratha and his first wife Kausalya in Ayodhya , the capital of the Kingdom of Kosala . His siblings included Lakshmana , Bharata , and Shatrughna . He married Sita . Born in a royal family, Rama's life is described in the Hindu texts as one challenged by unexpected changes, such as an exile into impoverished and difficult circumstances, and challenges of ethical questions and moral dilemmas. The most notable story involving Rama

4346-455: The forest, and Lakshmana joins them in their exile as the caring close brother. Rama heads outside the Kosala kingdom, crosses Yamuna river and initially stays at Chitrakuta, on the banks of river Mandakini, in the hermitage of sage Vasishtha . During the exile, Rama meets one of his devotee, Shabari who happened to love him so much that when Rama asked something to eat she offered her ber ,

4428-412: The gods a bribe of "a hundred thousand maidens" for her return (v.77). In the second month (December-January), the speaker describes a firework display. The sights and sounds of the fireworks serve as a metaphor for his inner turmoil. The ephemeral nature of the fireworks, the intensity of sound and color that is so startling and then so quickly gone, seems to mirror the intensity of their love followed by

4510-550: The gods and the king, a convention found in much old Thai poetry. The opening invocation calls on the main Hindu gods but makes no mention of the Buddha . The third section mentions couples in six other literary works with a theme of love lost and regained. The couples are: Rama and Sita ; Aniruddha and Usa; Samuddaghosa and Vindumati; Sudhana and Manohara ; Pacitta and Arabimba; and Sudhanu and Cirappa. Similar passages are found in other works, including Nirat Hariphunchai . After

4592-409: The hot season with images of fierce sunlight, searing heat, parched land, and withered vegetation. The image of the fire which incinerates the universe at the end of a Buddhist era appears repeatedly throughout the work. From the second month, the monsoon storms, lowering skies, and rumbling thunder are metaphors for his turmoil and tears. The brightening of the sky at the close of the rains parallels

4674-411: The invading armies. Indraracha defeated Yutthitthira but was killed during battles against Nagara, Tilokkarat’s uncle. However, Lan Na was plunged by her own internal princely conflicts. In 1474, Borommatrailokkanat finally expelled Lan Na out of Ayutthaya territories. The next year, Tilokarat sought peace settlements. In Phitsanulok, Borommatrailokkanat ordered the establishment of new temples as well as

4756-433: The invocations, the speaker recalls their lovemaking in the past. This is the most erotic passage of the poem. The main portion of the poem is structured over a calendar year, beginning in the fifth month of the old Thai calendar , equivalent to March-April. Each month serves as a canto with an opening and sometimes a closing verse. The weather is used as metaphor and simile for the speaker's emotions. The poem begins in

4838-416: The merit with her (v. 137, 228), a practice for assisting the passage of a deceased to a future life. He wishes to be reunited with her in a future life (v.228). After the close of the calendar year, there is a retrospect which summarizes the main themes of the poem, and ends on a note of reconciliation and optimism (v. 259): this Twelve is twelve of wretchedness but love and happiness are found throughout

4920-455: The most popular avatars of Vishnu . In Rama-centric Hindu traditions, he is considered the Supreme Being. Also considered as the ideal man ( maryāda puruṣottama ), Rama is the male protagonist of the Hindu epic Ramayana . His birth is celebrated every year on Rama Navami , which falls on the ninth day of the bright half ( Shukla Paksha ) of the lunar cycle of Chaitra (March–April),

5002-655: The mother of Bharata and the third wife of King Dasharatha , reminds the king that he had promised long ago to comply with one thing she asks, anything. Dasharatha remembers and agrees to do so. She demands that Rama be exiled for fourteen years to Dandaka forest. Dasharatha grieves at her request. Her son Bharata, and other family members become upset at her demand. Rama states that his father should keep his word, adds that he does not crave for earthly or heavenly material pleasures, and seeks neither power nor anything else. He informs of his decision to his wife and tells everyone that time passes quickly. Sita leaves with him to live in

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5084-665: The number of rai of land he was entitled to. Borommatrailokkanat adopted the position of Uparaja, translated as "Deputy-King", "viceroy" or "underking", usually held by the king's senior son, or full brother, or the sons of their queens, in an attempt to regularize the succession to the throne — a particularly difficult feat for a polygamous dynasty. In practice, there was inherent conflict between king and uparaja and frequent disputed successions. He appointed his eldest son Uparaja of Ayutthaya while he lived in Phitsanulok for twenty-five years, keeping Chiang Mai under control. Eventually,

5166-752: The older versions using the name Padma instead of Rama, while the later Jain texts just use Rama. In some Hindu texts, Rama is stated to have lived in the Treta Yuga that their authors estimate existed before about 5000 BCE. Archaeologist H. D. Sankalia , who specialised in Proto- and Ancient Indian history, find such estimate to be "pure speculation". A few other researchers place Rama to have more plausibly lived around 1250 BCE, based on regnal lists of Kuru and Vrishni leaders which if given more realistic reign lengths would place Bharat and Satwata, contemporaries of Rama, around that period. Sankalia dates various incidents of

5248-413: The pioneer historian of Thai literature, wrote: "Poets of later generations when dealing with love and loss did not stray from the ideas laid down by Thawathotsamat . Chanthit Krasaesin wrote that, for a Thai poet, "not having read Thawathotsamat is like not yet having entered the world of literature." Maneepin Phromsuthirak concluded that "the author of Thawathotsamat composed this work mainly to be

5330-520: The poem for the ASEAN project, published an article on " Thawathotsamat : Nirat or Manual of Poetics" in a Silpakorn University journal. According to Samoe Bunma, this neglect arose partly because of the work's obscure language and partly because "people call it ‘erotic literature' ( Thai : สังวาสวรรณกรรม , sangwat wannakam ) as it deals with inappropriate matters such as the private organs of men and women, and uses words for erotic effect in some verses. This

5412-405: The prince if he could fulfil the requisite task. When the bow was brought before him, Rama seized the centre of the weapon, fastened the string taut, and broke it in two in the process. Witnessing his prowess, Janaka agreed to marry his daughter to Rama and invited Dasharatha to his capital. During the homeward journey to Ayodhya, another avatar of Vishnu, Parashurama , challenged Rama to combat, on

5494-488: The restoration of existing older ones. He ordered the construction of a cetiya and other buildings at Wat Ratchaburana, Phitsanulok , for example. In 1485, Borommatrailokkanat appointed his son Prince Chaiyachettha (later Ramathibodi II ) as the Uparaja and King of Sukhothai. The title "King of Sukhothai" then became a title for Ayutthayan Crown Prince. However, upon Borommatrailokkanat's death in 1488, his two sons inherited

5576-534: The rumours can neither be objectively investigated nor summarily ignored. Similarly the versions vary on many other specific situations and closure such as how Rama, Sita and Lakshmana die. The variation and inconsistencies are not limited to the texts found in the Hinduism traditions. The Rama story in the Jain tradition also show variation by author and region, in details, in implied ethical prescriptions and even in names –

5658-540: The seal of the Vajirañāṇa Library on the title page. This and all subsequent printings used the complete text. In 1962, Chulalongkorn University printed the text of Thawathotsamat under a policy "to print books of literature, which have not been widely printed and distributed, for use in the Faculty of Arts," using a text prepared by Prince Sommot Amoraphan (1860-1915), with no annotations. In 1969, an annotated edition by Chanthit Krasaesin ( Thai : ฉันทิชย์ กระแสสินธุ์ )

5740-586: The second half of the 1st century CE, which pre-dates a similar retelling found in the Buddha-carita of Asvagosa, dated to the beginning of the 2nd century CE or prior. Dasharatha was the king of Kosala , and a part of the Kshatriya solar dynasty of Iksvakus . His mother's name Kaushalya literally implies that she was from Kosala. The kingdom of Kosala is also mentioned in Buddhist and Jain texts , as one of

5822-501: The sixteen Maha janapadas of ancient India , and as an important center of pilgrimage for Jains and Buddhists. However, there is a scholarly dispute whether the modern Ayodhya is indeed the same as the Ayodhya and Kosala mentioned in the Ramayana and other ancient Indian texts. Rama's birth, according to Ramayana , is an incarnation of God ( Vishnu ) as human. When demigods went to Brahma to seek liberation from Ravana's menace on

5904-758: The sky as a six-armed incarnate of Vishnu is found in the Burmese version of Rama's life story called Thiri Rama . Rama's legends vary significantly by the region and across manuscripts. While there is a common foundation, plot, grammar and an essential core of values associated with a battle between good and evil, there is neither a correct version nor a single verifiable ancient one. According to Paula Richman, there are hundreds of versions of "the story of Rama in India , Southeast Asia and beyond". The versions vary by region reflecting local preoccupations and histories, and these cannot be called "divergences or different tellings" from

5986-524: The test. Rama and Sita live happily together in Ayodhya, have twin sons named Kusha and Lava , in the Ramayana and other major texts. However, in some revisions, the story is different and tragic, with Sita dying of sorrow for her husband not trusting her, making Sita a moral heroine and leaving the reader with moral questions about Rama. In these revisions, the death of Sita leads Rama to drown himself. Through death, he joins her in afterlife. Depiction of Rama dying by drowning himself and then emerging in

6068-557: The title of the Governor of Phichit . Yutthitthira then claimed to be the rightful king of Sukhothai. Lan Na under Tilokkarat was so powerful that he led armies down south to subjugate Ayutthaya. In 1456, Yutthitthira sought Tilokkarat’s support and led the Lan Na armies to capture Sukhothai and proceeded further towards Ayutthaya. Borommatrailokkanat, however, led armies to successfully defeat Lan Na. Tilokarat of mueang Chiang Mai , and Yutthitthira, governor of mueang Sawankhalok led

6150-511: The two kingdoms, thus separating the union once again. Fort Borommatrailokkanat ( Royal Thai Army Base) in Samo Khae , Phitsanulok Province , is named after Borommatrailokkanat. Rama Traditional Rama ( / ˈ r ɑː m ə / ; Sanskrit : राम , IAST : Rāma , Sanskrit: [ˈraːmɐ] ) is a major deity in Hinduism . He is worshipped as the seventh and one of

6232-515: The world The work is written in the khlong meter except for the final six lines which are in rai . Most verses use the wiwitthamali ( Thai : วิวิธมาลี ) variant of khlongdan si (โคลงดั้นสี่). The phrasing is extremely terse, perhaps imitating the Pali-Sanskrit verse that literati would have studied at the time. The work uses many archaic words drawn from Khmer , Lan Na Thai, and Sanskrit . The work has sometimes been classified as

6314-412: The young-king who's beside three worlds illustrious Khun Phrom-montri, Si Kawirat and San Prasoet helped polish up the verse Forms of address used throughout the poem confirm that the author was royal. The phrase "three worlds" may be a reference to King Trailokanat , whose name means "refuge of the three worlds." Around 1463 CE, he moved to Phitsanulok to conduct wars against Lan Na , and elevated

6396-478: Was 15 years old, the king sent him to Phitsanulok (which had replaced the city of Sukhothai as capital around 1430) to rule the former territories of Sukhothai which were now known as the "northern cities" ( Mueang Nuea) and increase the control of the ruling family over them. Borommaracha II died in 1448, Prince Ramesuan was then crowned King Borommatrailokkanat of Ayutthaya, making a personal union between Sukhothai and Ayutthaya. Borommatrailokkanat reformed

6478-479: Was a minister of Sugriva. Meanwhile, Ravana harasses Sita to be his wife, queen or goddess. Sita refuses him. Ravana gets enraged and ultimately reaches Lanka, fights in a war that has many ups and downs, but ultimately Rama prevails, kills Ravana and forces of evil, and rescues his wife Sita. They return to Ayodhya. The return of Rama to Ayodhya was celebrated with his coronation. It is called Rama pattabhisheka , and his rule itself as Rama rajya described to be

6560-559: Was printed by Trimit Press. In 2017, an annotated edition prepared by a team including Trongjai Hutangkura, Winai Pongsripian and Samoe Bunma was published by the Princess Maha Chakri Sirindhorn Anthropology Centre . Under an ASEAN literature project, Maneepin Phromsuthirak published an edition with a version in modern Thai in 1996, and an English translation (done with Panit Boonyavatana) in 1999. Winai Pongsripian contributed an English translation to

6642-595: Was the brother of Shurpanakha. Ravana comes to Panchavati to take revenge on behalf of his family, sees Sita, gets attracted, ask Maricha , his uncle, to disguised himself as a magnificent deer to lure Sita, and kidnaps her to his kingdom of Lanka (believed to be modern Sri Lanka ) . Rama and Lakshmana discover the kidnapping, worry about Sita's safety, despair at the loss and their lack of resources to take on Ravana. Their struggles now reach new heights. They travel south, meet Sugriva , marshall an army of monkeys, and attract dedicated commanders such as Hanuman who

6724-465: Was the king of the Ayutthaya Kingdom from 1448 to 1488. He was one of many monarchs who gained the epithet King of White Elephants ( Thai : พระเจ้าช้างเผือก ). He was the first Thai king to possess a "noble" or white elephant , which, according to Buddhist belief, was a "glorious and happy sign". His reign was also known for massive reforms of Thai bureaucracy and a successful campaign against

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