The Influence of Rama on Himalaya

Prashant Bhardwaj
Rohru-Shimla Himachal Pradesh -171223
bhardwaj_p123@hotmail.com

Discovering Himalaya, the land of God also known as Devbhumi has been a focal point of Vedic and Pauranic culture। Epics like Ramayana, Mahabharta, Vedas and Bhagvat Geeta have influenced the culture that flourished in the core of Himalayas since Vedic period। Ramayana tradition and its incorporation in the socio-culture of Himlalayas throws light on various modes and means by which the Ramyana tradition in the region has been kept alive by the inhabitants of this region since remote past।
The religious life in Himalayas was dominated by the elements of Shaivism, Vahsanavism, Bhuddism, Animism and Superstitions. Shahsi Shekar Sharma said in his ‘Oh My God’ Ramayana belongs to Vaisnava tradtion, but it treats Shiva as the highest Ishwara.[1]

1. Influence of Rama on the Folklore of Himalayan region

1.1. Songs
Folk song is backbone of folk tradition and life. Folk songs are taken as a source of evidence for the existence of socio-culture in any particular society and reveal their thoughts. Tradition belief rituals and customs have been realized and exhibited only by folk songs. Rama dominated these Himalayan folk songs in many ways. We can see the impact of Rama on Marriage, Sanskara, and festival songs.
1.1.1. Marriage Songs
The traditional wedding songs of Himachal and Kashmir region of Himalaya, in which allusion of the Rama-story may not be as frequent as that of Shiva and Krishna theme.[2] In the neighboring region of Shimla, Himachal, ladies have sung these songs from four to five days before marriage ceremony called Lehanna (yg.kk, Ladies Sungeet)

राम पहला सेहू मंगल भेज्यो गणपति द्वारे ३]

In the following song the Groom demanded new clothes from his Mama for the marriage, while he is being dressed up for the wedding

ओरु दो मामा जी कुर्तु मेरो
मेरा सिया बयोंदे जानो
कुर्तु तेरो मैं देयूं भांजा
हारें धर्मा मेरो
जनक रीशीया सिया स्यम्वारा
राम जी ले कान्गढ़ही लाई ४]

1.1.2. Sanskar Songs
An unending process, starts with cradle and ends with Grave called Sanskara analogous to Education have greater impact of Ramayana throughout the region of Himachal, Kashmir and Garwal[5] ranges of Himalaya. In the Kangra, Mandi, Bilaspur, Solan and Shimla region of Himachal the tradition of Sanskar songs is prevalent at the time of birth of a child. The Sanskara song of Kangra such as :

जन्मेया रघुपति राई नी रजा जन्मेया रघुपति राई
नगरेया चोट बजी ...............................................[६]

Sansakara songs of Mandi region of Himachal narrate Rama-Story during the days of Sutak.

दशरथा दा मैं पुत्र दाइए जी ओ दशरथा दा मैं पुत्र
रामचंद्र नाम से थो हाँ जी हाँ रामचद्र नाम से थो [७]

1.1.3. Festival Songs
These ballads sung by Turi( Caste who beats the Drum) on many major auspicious occasions like Diwali, Holi, Dashera, and Baisakhi. After one day of baisakhi

1.1.4. Braham Bhakti
Braham Bhakti or Braham hymn sung even today in ”char thahari (pkj Bgjh). It depicts the knowledge or Bhahkti about the Braham.This is mostly sung by Brahamins on auspicious occasion like marriage, Jagarann, Shivaratri erc. till late at night. The conversation of Sita and Hanumana in Braham-Bhakti is very popular and exciting.

सीता : कीदारे हौनुआ आओ रे किदारे हौनुआ आओ [८]
हनुमान : लंका पार से आओ रे लंका पार से आओ
राम रो हौलो चक्र फुला बाढ़ इये जाऊं रे [९]
सीता : फुला न जाए बाढ़ इये मेरेया हौनुआ बीरा रे

1.2. Lammann (a Couplet in Hindi)
1.2.1. Traditional Lammann
Lammaann is a pahari couplet dipicts story of Rama in different forms। Man or woman according to prevailing situation may comment Lammann.

जूना रानिये भौरी कौरू लो आस्रो तेरो
लोगू रे ओ मुल्का जियु दुहासु ओ 10]

2. Ramayana in the family life of Himalayan People
2.1. Sanskar
It is significant that Ram’s name is closely knit with the daily life of the Himalayan people. While giving bath to children, usually mother or any senior female member of the family will utter at the end; “Let Rama protects you; you blessed with hundred years of life”. One can also notice the Himalayan people saying the words “Hay Ram” when they hear any tragic incident or bad news. Thus Rama is invoked in time of trouble and this is a common usage. The above said words are not only knit with the life of people of north India, these words are also closely knit with the life of the people of south India.[11] Hence it is spirit of Sri Ram who unites north to the south.

2.2. Marriage System
Two Principal characteristics of the Aryan family, namely its joint structure and patriarchal organization are found in tact in the times of Ramayana[12], which is today even relevant in Himalayan Region. The Aryan family reckoned its descent from father to son;[13] daughters were invariably given in marriage to suitable husbands outside the family.
The members of the joint family generally lived under one roof partook of food that was cooked at one hearth, held property in common, Participated in common family worship and were related to each other as some particular type of kindred.[14]
Joint marriage system was prevalent in the time of Ramayana. One person can have more than one wives and a women can had more than one husband. King Dashratha had three Queens. We can see this tradition in Kinnaur and Sirmaur Districts of Himachal Pradesh, where joint family system is prevalent today. That is only region; they could sustain their population in a fixed ratio.


2.3. Family Relation
The Ramayana effect on family relation teaches Indians to perform their dharma. Each person must "stay in character" or "play his position." If each thing in the universe does its dharma, the universe functions smoothly. When people or things violate their dharma, things fall apart. People whole of the world especially in India consider Sri Ram as Loknayak. They consider Ram a good son, a good husband, and a good ruler. The person who violates the Dharma of good husband and good ruler, ultimately placed in the Hell. It is faith of Indian People, so they remained intact with preaches of the Ramayana. Bharat was a faithful and trustworthy younger brother. Sita was a faithful and loyal wife. Ravann a ruler of Lanka violate the dharma of a faithful husband and a good king. So every year the festival of Dashehra is celebrated all around the world including Himachal (Dashera of Kullu) in India to commemorate the victory of Sri Ram(Dharma) over Ravann(evil) on this day.
Ramayana affects Indian family in such a way, most of Indian commonly used words Ram-Ram to great each other, A person who feels restlessness says “mldks jke ¼vk$jke½ ugha jgk” mean he has no rest in his life[15], people join word Ram with his/her name. Even a person while dying usually says, “Hey Ram”. When Gandhi fell under the assassin’s bullet, he cried out ‘Ai Ram’ three times as the last words of life [16]. This depicts the influence of Ramayana on Himalayas even today. Very effective medicines called ‘Rambaan-Aushidhi’.[17]
There is no poetic story like Ramayana in the history of world that was so widely accepted by the people of the world We can found the book of Ramayana utmost in the house.Rahul Sakrityayan shares his experiences during his journey across Himalayas “When I reached at Burhakedar near to Gangottri I saw some versions of Ramayana with a Brahamin family where I have stayed for a night.”[18] People celebrate the birthday of Ram by playing Ram Lila on the stage, and treat many sacred places related toRamkatha as their pilgrimage.



3. Ramkatha in Himalaya
3.1. Traditional Ramkatha
The written form of pauranic story as prevalent should not be considered as unnatural, because Rama of Kinnaur region danced with Gachi(a long cloth used to gird the lion) and Topee (a special type of Hat) in Santhang(a festival).[19] One allegory regarding lining of squirrel is very popular. When Rama was constructing Rama-Setu to link Lanka a squirrel helped him, then Rama stretched his hand to bless the squirrel.



3.2. Lok-Gatha
Barlaj, Chokrha, Ramainn, Seeta-Harann, Rathaul[20] are famous ballads prevalent in Kashmir as well as in Himachal. Folk-Ballads is not literary composion. The Ballads of Jikrhi on Ramayana are more popular than Ramcharitmansa of Tulsidas in Kumaun region.[21]

3.3. Shanad (Jan-Shruti)
Oral commentary narrated by anecdotist is way to transform Rama Story from one generation to another prevalent in Himalayas. Pandit Dula Ram and Shri Ram[22] is famous anecdotist of Shimla area. The present model of Ramayana epic in this region is part of earlier folk-diction

4. Ramayana related Manuscripts and Documents in Himalaya
4.1. Pahari Tankri Ramayan
In the Himalayan region we found many rare documents Ramayana, Mahabharta and on Bhagwat Gita. Some are written in Devnagri scripts and other are in Tankri, Sharda and in Bhoti scripts also. I collected some of these rare documents from many sources of Himachal Pradesh. In these documents two documents are based on Ramayan. I named them as Pahari Tankri Ramayan.
The Pahari Tankri Ramayan came into light recently. The script of this Ramayan has been found with Sh. Brahmanand Bhardwaj, Vishnnatt of Village Batari P.O. Arhal Tehsil Rohru District Shimla Himachal Pradesh in its original form. Late Prof. S. K. Gupta and Prashant Bhardwaj assumes that DeviRam of Rampur Bushehr (Capital of Bushehr State, presently tehsil of Shimla District) copied it from the script of Goldar Hariman in 1756A.D. (Samvat1813)[23] This Ramayan story is based on Valmiki Ramayan. This is written in Tankri and Sharda script and used local dialect that was prevalent in 18th century in Himachal. This Ramayan document is in the form of Roll. This Roll is 89.1 Feet long (26.75metre) in length and 11’’ in breadth.
The Pahri Ramayana is only Ramayan found in this Region. This Ramayan is itself unique because it is only prose among all the scripts founded so far. This Ramayana consisted of only five Kands Ayodya Kanda to Yuddh kanda. Some researcher believes earlier Ramayana has only five kands. It is considered view of Weber[24] and Jacobi[25] and others that the genuine Ramayana consisted of only five books (II to VI). Book I and VIIth were added later on, in an attempt to reconstruct the beginning and the end.

4.2. Pothi
4.2.1. Dhankari Pothi
Thee manuscripts of Dhankari is available in its original form at the Sarhan of Simla region. This manuscript has explained Vedic context.

4.2.2. Ravin Ki Pothi(Manuscripts or Documents of Ravin Village)
This document is available in the temple of Ravin village of Rampur Busher.

4.2.3. Braham-Gyan Pothi
This Pothi comprises of five padas(in) like (i) Vishnu Pad, (ii) Ram Bhakti,

(iii) Hanuman-Sita Samwad (conversation), (iv) Krishana Bhakti, (v) Mata Bhakti (Offering Goddess Mangla)

4.3. Manuscript Sources
Comprehansive information regarding manuscripts wealth in Himalayas is not available at present. But there are many documents available with the individual. Some rare documents like Kab Manuscripts( Maha-Kavaya), Jain Manuscripts, Baudh Manuscripts, Tantra Manuscripts of Manniyatti (written by Sahdeva), Bhoti Manuscripts, Pabuchi, Chandwani, Pandwani and Bhatackshri Manuscripts are available in its original form. Some rare documents are available with Late Sh. Hari Prasad ‘Suman” and Late Sh. Chandramni families of Mandi in their personal collection. Dr. Shami Sharma, DR. Pratiyush Guleri, DR. Piyush guleri, Sh. Sansarpal Mrs. Saroj Parmar of Kangra and Dr. Neelmani Upadyaya, Pt. Bhwani Dutt Shastri of Mandi, Sh. Khoob Ram Khushdil Karadsu village of Kullu,[26] Pt. Pritam Ram and Pati Ram Tatiyana village of Sirmaur, Sh. Nand Lal Mahant and Sh Nand Kishore Sharma Raura Sector of Bilaspur have presered many rare documents in their personal archieves.Manuscript of Markandeya Purana of Sammavat 1847 has been found with Sh. Nand Kishore Sharma of Bilaspur has in its original form. There is huge collection of 48000 manuscripts available with Tabo Budhist monastery in their original form.
According to a survey made by National Manuscripts Mission we have 50 lacs manuscripts in India, 60000 manuscripts in European countries 1.5 lacs in South-East Asia, Approximately 10 lacs manuscripts are now recorded in catalogs and hand-lists belonging to 70 libraries. But according to another vogue idea we have around 12 Crore manuscripts available with individual, temples, monarch, dynasty etc. Among the above-mentioned manuscripts 67% are in Sanskrit, 25% are in other Indian languages, and 8% in Arabic/Persian/Tibetan.
In addition there are over 77 libraries outside India where major collection of manuscripts of Indian origin exist. Some of major libraries are :
Germany Preusiche States Bibliothek, Leipzig
Universitat Bibliothek, Marburg
Bayeriche staats Bibliothek, Munchen

Denmark Royal Library, Copenhagen

France Bibliotheque Nationale, Paris

United Kingdom British Library, London
Royal Asiatic Society, London
Bodleian Library, Oxford
Cambridge University Library, Cambridge
Nepal Darbar Library, Kathmandu

Pakistan Punjab University Library, Lahore

Sri Lanka Museum Library, Colombo[27]

5. Rama Sites and Temples in Himalaya
Himalaya is known as Devbhumi. Every village has temple and its own Devta. Some Ramayana sites of Himachal and Utranchal region of Himalaya are listed as under :


Name of the Site Temple Location Principal Deity
Raghunath Temple Kullu(famous for Kullu deshera) Ram
Raguveer Chamba Ram
Manikaran Ram temple Manikaran (Kullu) Ram
Vashishth and Ram temple Vashisht Kund, Mandi। Vashishth and Rama
Panchmuchi Ram Temple MundaGhat, Chail Ram with Five mouths
Jakoo Temple Shimla Hanuman
Tapovan Dharamsala Hanuman
SankatMochan Shimla Hanuman
Chaurasi Temple Bharmaur, Chamba Ram, Sita
Ram Tirtha, Saumitra Tirtha Mayapur, Kankhal Ram, Laxman
Ram Temple Dev Prayag Garhwall Utrancahl Ram
Laxmaneshwar Laxmankund Rishikesh Laxman
Hanumat sheela, Ramasharm, Hanuman
Hanumankund Rishikesh Ram
Shatrughan Mandir Rishikesh Shatrughan
Ramasharm Ramkund Devprayag Ram
Ramdeepeshwar Raghunath Mandir Devprayag Ram
Laxman Mandir Devprayag Laxman
Hanuman Mandir Devprayag Hanuman
Sita Bidakuti Devprayag Sita
Sita Mandir Muchhyali (Dev.pray.) Sita
Ram Mandir Karnaprayag Ram
Hanuman Mandir Srinagar Hanuman
Adi Badri Hanuman मंदीर Chamoli Hanuman
Bendarkot Hanuman Mandir Uttarkashi Hanuman
Kedarnath Hanuman Mandir Kedarnath Hanuman
Raghunath Mandir Ghuttu (Tehri) Ram
Raghunath Mandir) Jaunsar Dehradun Ram
Balmiki Ashram Kotdwar, Pauri Garhwal Balmiki
Sita Mata Mandir Deval (Pauri) Sita
Laxman Mandir Mansar (Pauri) Laxman



[1] “Oh My God” by Sashi Shekar Sharma, Rupa Publication pp-332
[2] The Ramayana Tradition in Asia, by V. Raghavan, Sahitya Acedemi pp-535
[3] Somsi, July-September 2002, Himachal language and Culture Acedemy, pp-62
[4] Somsi, December 1998, Himachal language and Culture Acedemy, pp-
[5] Dr. D.P. Saklani, Impact of Ramayana on Himalayan Culture and Society
A paper presented at the International Ramayana Conference
Northern Illinois University, U.S.A. (Sept. 21-23 rd 2001)
[6] Sanskar Geet,by Siv kumar Upmanyu, Language and Culture Acedemy of Himachal Pradesh pp-170
[7] Sanskar Geet,by Siv kumar Upmanyu, Language and Culture Acedemy of Himachal Pradesh pp-197
[8] Pahari Lok Ramayan by Lal Chand Prarthi and Hari Ram Justa, Language and Culture Acedemy of Himachal Pradesh pp-88
[9] Himachal KI Lok Gathayen, by Jagdish Sharma, pp-35
[10] A discussion with Pt . Chain Ram Sharma of village Barla and Mr. Suresh Dhrupta of Raspuri Kanda, Rohru
[11] Ramayana in Telgu Literature and folklore” Paper presented by C.R. Sarma at the International Seminar on Ramayana Tradition in Asia New Delhi, December 1975.
[12] “Socil condition in The Ramayana” pp 36
[13] Vide the genealogies of Dashratha related by Vashistha in R.I 66/17-31 and of Janaka related by Himself in R. I 67/2-13.
[14] Cf. Karve, Iravati, Kinship organisation in India pp. 10.
[15] Rennaparker “Valmiki Ramayana ki Mahta aur Etihasikta “ Page 18
[16] The Ramayana” Elizabeth Seeger Author’s Introduction Page xiii
[17] “ Rennaparker “Valmiki Ramayana ki Mahta aur Etihasikta “ Page 14
[18] Meri Jeevan Yatra by Rahul Sankrityayan pp-97
[19] Himcahli Lok Sanskriti Ke Srot by Bansi Ram Sharma pp-
[20] Himchal Ki Lok-Gathayen by Jagdish Sharma pp-13
[21] Kumaun Ki Lok, Kala, Sanskriti and Paramapra by DR. Krishna Barathi and DR. Kush Satyendra
[22] Pt. Dula Ram Village Batara, and Pt. Shri Ram village Barla, Rohru , Shimla
[23] ”Pahari Ramayan “Documented by Prof. S. K. Gupta ( former Vice Chancellor of Himachal pradesh University Shimla) and Prashant Bhardwaj .
[24] Machdonell, “History of Sanskrit Literature”, pp 303-304
[25] Paurairanugato duram pitra Dasarathena Ca, Ramayana I. 1.25
[26] Vipasha, Jan-Feb2001 , by Dept of Language and Culture pp – 94,9
[27] Project document, National Mission for Manuscripts, Department of Culture Govt. of India pp-8, 9