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Shiva and Parvati are shown in the foreground of the painting seated beside Nandi the bull. Five Gods join hands in supplication before them and ask Shiva to rid the world of the rakshasas, who advises them to ask Vishnu. In the top register, Vishnu and Sri are shown seated beside Garuda. The Gods ask Vishnu for help and he agrees

Shiva and Parvati are shown in the foreground of the painting seated beside Nandi the bull. Five Gods join hands in supplication before them and ask Shiva to rid the world of the rakshasas, who advises them to ask Vishnu. In the top register, Vishnu and Sri are shown seated beside Garuda. The Gods ask Vishnu for help and he agrees

BL3283174

Vishnu with the army of Gods are shown to the right, the demon army facing them on the left. In the centre, one of Sukesha's sons, Mali, is seen with a lance piercing his chest and falling from his horse, his sword broken in two

Vishnu with the army of Gods are shown to the right, the demon army facing them on the left. In the centre, one of Sukesha's sons, Mali, is seen with a lance piercing his chest and falling from his horse, his sword broken in two

BL3283177

The top register shows Kaikasi meeting Visravas who was engaged in the fire sacrifice. Visravas is annoyed at this inauspicious interruption and predicts that Kaikasi's children by him will be cruel and horrific demons, except for her youngest who will be virtuous like his father. The lower register shows them with their demon sons and demoness daughter

The top register shows Kaikasi meeting Visravas who was engaged in the fire sacrifice. Visravas is annoyed at this inauspicious interruption and predicts that Kaikasi's children by him will be cruel and horrific demons, except for her youngest who will be virtuous like his father. The lower register shows them with their demon sons and demoness daughter

BL3283180

On the left, Sumali, Ravana's maternal grandfather rises from the netherworld and begs Ravana to occupy Lanka, from where the demons had been driven out by Vishnu. On the right, Prahasta, a demon sent by Ravana, is shown crossing the ocean to Lanka to ask Vaisravana if the demons could be reinstated there

On the left, Sumali, Ravana's maternal grandfather rises from the netherworld and begs Ravana to occupy Lanka, from where the demons had been driven out by Vishnu. On the right, Prahasta, a demon sent by Ravana, is shown crossing the ocean to Lanka to ask Vaisravana if the demons could be reinstated there

BL3283181

On the left, Dhanada (Vaisravana), Lord of Wealth, in his palace on Mount Kailasa, asks Manibhadra, the prince of the Yakshas, to fight the demons. Manibhadra is shown as a giant with joined hands. The right section depicts the battle between Ravana and Manibhadra

On the left, Dhanada (Vaisravana), Lord of Wealth, in his palace on Mount Kailasa, asks Manibhadra, the prince of the Yakshas, to fight the demons. Manibhadra is shown as a giant with joined hands. The right section depicts the battle between Ravana and Manibhadra

BL3283188

Dhanada battles Ravana. Dhanada (Vaisravana), the Lord of Wealth, is shown on the Puspaka chariot in flight aiming arrows against his foe. Ravana is on his steed on the right and the two armies are depicted in fierce battle

Dhanada battles Ravana. Dhanada (Vaisravana), the Lord of Wealth, is shown on the Puspaka chariot in flight aiming arrows against his foe. Ravana is on his steed on the right and the two armies are depicted in fierce battle

BL3283190

The top left section shows Ravana and the demons roaming the earth. In the top right, they meet King Maratha and the gods performing a sacrifice. The gods assume the form of animals out of fear of Ravana. King Maratha and Samvarta are seen conversing in the lower left section while Ravana and the demons look on. The lower right section depicts the four Gods reverting back to their original form

The top left section shows Ravana and the demons roaming the earth. In the top right, they meet King Maratha and the gods performing a sacrifice. The gods assume the form of animals out of fear of Ravana. King Maratha and Samvarta are seen conversing in the lower left section while Ravana and the demons look on. The lower right section depicts the four Gods reverting back to their original form

BL3283192

Ravana goes to the Narmada river. On the left, the titans are shown carrying the sacred linga and placing it before Ravana with the flowers necessary for worship. Ravana is shown placing the linga on the flowers and cleansing himself in the Narmada. On the right, King Arjuna is bathing in the river with his wives

Ravana goes to the Narmada river. On the left, the titans are shown carrying the sacred linga and placing it before Ravana with the flowers necessary for worship. Ravana is shown placing the linga on the flowers and cleansing himself in the Narmada. On the right, King Arjuna is bathing in the river with his wives

BL3283193

On the left, Ravana in a puspaka chariot and the titans heading further up river to fight Arjuna. On the right Arjuna is in the river with his wives, who beg him not to fight Ravana. Arjuna fights Ravana's general, Prahasta, who is overcome

On the left, Ravana in a puspaka chariot and the titans heading further up river to fight Arjuna. On the right Arjuna is in the river with his wives, who beg him not to fight Ravana. Arjuna fights Ravana's general, Prahasta, who is overcome

BL3283194

Ravana seeks out Bali. Ravana, desirous of challenging anyone who had renowned strength, decides to fight Bali, the monkey king. He is shown in conversation with Tara and Sugriva and is told that Bali has gone to the southern ocean in order to perform the Sandhya ceremony. The kingdom of Kishkinda is painted on the left

Ravana seeks out Bali. Ravana, desirous of challenging anyone who had renowned strength, decides to fight Bali, the monkey king. He is shown in conversation with Tara and Sugriva and is told that Bali has gone to the southern ocean in order to perform the Sandhya ceremony. The kingdom of Kishkinda is painted on the left

BL3283197

The mahapurusha has been depicted as Vishnu lying on his couch, the serpent, with Lakshmi at his feet. Ravana is shown falling down and then departing. He abducts hundreds of women in his puspaka chariot before he departs, depicted in the background

The mahapurusha has been depicted as Vishnu lying on his couch, the serpent, with Lakshmi at his feet. Ravana is shown falling down and then departing. He abducts hundreds of women in his puspaka chariot before he departs, depicted in the background

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The top left register shows Brahma, Siva and Vishnu following Indra while watching events below where Ravana is surrounded by his demon army. The lower section shows Ravani, Ravana's son, in armour on a horse leading Indra away with his hands bound. The top right shows the gods led by Brahma, approaching Ravana and Ravani to ask for Indra's release

The top left register shows Brahma, Siva and Vishnu following Indra while watching events below where Ravana is surrounded by his demon army. The lower section shows Ravani, Ravana's son, in armour on a horse leading Indra away with his hands bound. The top right shows the gods led by Brahma, approaching Ravana and Ravani to ask for Indra's release

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Rāma sends Hanumān to VibhÄ«á¹£aá¹‡a in the city to tell him to bring Sītā suitably adorned into his presence. Women bring her dresses and jewels. Sītā is brought to Rāma in a palanquin by Hanumān and VibhÄ«á¹£aá¹‡a and his demons. VibhÄ«á¹£aá¹‡a attempts to drive off the crowd so that Sītā should not be seen by strangers, but disguising his happiness Rāma says it is not forbidden to look on a woman who has fallen into distress. Many monkeys clamber up on the hill to see Sītā emerge from her palanquin. Rāma repudiates her: she has lived in another man's house and hence it would not be fitting for him to take her back. Grief-stricken, she replies that it is not possible for her to live without Rāma and asks Lakṣmaṇa to prepare a funeral pyre for her to test her chastity.

Rāma sends Hanumān to VibhÄ«á¹£aá¹‡a in the city to tell him to bring Sītā suitably adorned into his presence. Women bring her dresses and jewels. Sītā is brought to Rāma in a palanquin by Hanumān and VibhÄ«á¹£aá¹‡a and his demons. VibhÄ«á¹£aá¹‡a attempts to drive off the crowd so that Sītā should not be seen by strangers, but disguising his happiness Rāma says it is not forbidden to look on a woman who has fallen into distress. Many monkeys clamber up on the hill to see Sītā emerge from her palanquin. Rāma repudiates her: she has lived in another man's house and hence it would not be fitting for him to take her back. Grief-stricken, she replies that it is not possible for her to live without Rāma and asks Lakṣmaṇa to prepare a funeral pyre for her to test her chastity.

BL3283157

As Rāma and the procession reach the banks of the river Sarayū, BrahmÄ and the gods appear to witness Rāma's ascent and light the sky with an effulgent glow. Accompanied by chants of 'Hail Viá¹£á¹‡u', Rāma enters the waters and ascends to heaven. He is accompanied by SugrÄ«va, his brothers, monkeys, bears and other humans. They willingly sacrifice their lives in order to ascend to heaven with him. The entire populace of AyodhyÄ witnesses the heavenly event, some plunging into the waters in order to attain moká¹£a (release from rebirth). They are shown ascending to the celestial realm with Rāma.

As Rāma and the procession reach the banks of the river Sarayū, BrahmÄ and the gods appear to witness Rāma's ascent and light the sky with an effulgent glow. Accompanied by chants of 'Hail Viá¹£á¹‡u', Rāma enters the waters and ascends to heaven. He is accompanied by SugrÄ«va, his brothers, monkeys, bears and other humans. They willingly sacrifice their lives in order to ascend to heaven with him. The entire populace of AyodhyÄ witnesses the heavenly event, some plunging into the waters in order to attain moká¹£a (release from rebirth). They are shown ascending to the celestial realm with Rāma.

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Mahabharata

Mahabharata

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Mahabharata

Mahabharata

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Mahabharata

Mahabharata

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Hanumān then turns his attention to the temple and destroys it. Rāvaṇa in his rage sends out JambumÄlin, the son of his minister Prahasta, to no avail. Hanumān now slays the ministers' sons and their armies, who lie in a heap tangled up with their chariots and horses. One man escapes by a door into the city.

Hanumān then turns his attention to the temple and destroys it. Rāvaṇa in his rage sends out JambumÄlin, the son of his minister Prahasta, to no avail. Hanumān now slays the ministers' sons and their armies, who lie in a heap tangled up with their chariots and horses. One man escapes by a door into the city.

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Having finally realised that this great monkey is no ordinary one as he has managed to slay all the ministers and the generals sent to capture him, Rāvaṇa has summoned his foremost son Indrajit and asked him to go into battle against Hanumān. Indrajit had previously acquired great magical powers and many of the celestial weapons presided over by the gods. He rushes to meet Hanumān in his battle chariot drawn by four tigers. He then fires his magic arrows at Hanumān, who manages to evade the worst and retaliates by hurling rocks and trees at his opponent. Indrajit finally unleashes the weapon that is under the power of the creator god BrahmÄ, represented here by the presence of the god himself. Hanumān decides that he has to allow himself to be captured as he wants to meet Rāvaṇa, and knows in any case that he is under the protection of the gods, so he falls on the ground motionless.

Having finally realised that this great monkey is no ordinary one as he has managed to slay all the ministers and the generals sent to capture him, Rāvaṇa has summoned his foremost son Indrajit and asked him to go into battle against Hanumān. Indrajit had previously acquired great magical powers and many of the celestial weapons presided over by the gods. He rushes to meet Hanumān in his battle chariot drawn by four tigers. He then fires his magic arrows at Hanumān, who manages to evade the worst and retaliates by hurling rocks and trees at his opponent. Indrajit finally unleashes the weapon that is under the power of the creator god BrahmÄ, represented here by the presence of the god himself. Hanumān decides that he has to allow himself to be captured as he wants to meet Rāvaṇa, and knows in any case that he is under the protection of the gods, so he falls on the ground motionless.

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Mahabharata

Mahabharata

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Visvamitra's attendants take Shabala away by force. However she breaks free and is shown in the top left background asking Vasishta why he has forsaken her

Visvamitra's attendants take Shabala away by force. However she breaks free and is shown in the top left background asking Vasishta why he has forsaken her

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Add 15296 (2) f.56r, Rama asks Sugriva, who had previously described the four quarters of the world, how he came to know them so well. Sugriva tells him that he was chased through the four quarters by his brother Ba

Add 15296 (2) f.56r, Rama asks Sugriva, who had previously described the four quarters of the world, how he came to know them so well. Sugriva tells him that he was chased through the four quarters by his brother Ba

Indian School, (17th century)

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Add 15296 (2) f.59r, The monkeys who went south, including Hanuman and Angada, come across a huge asura (demon), blue and scaly, with horns and a mace. Thinking he is Ravana, Angada knocks him to the ground and disembowels him, while the other monkeys watch from the rocks. But they search the mountains in vain for Sita.

Add 15296 (2) f.59r, The monkeys who went south, including Hanuman and Angada, come across a huge asura (demon), blue and scaly, with horns and a mace. Thinking he is Ravana, Angada knocks him to the ground and disembowels him, while the other monkeys watch from the rocks. But they search the mountains in vain for Sita.

Indian School, (17th century)

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Add 15296 (2) f.81r, On the shores of the great ocean, the monkeys were dismayed as to how they could cross it to reach La?k?. Angada asked them all how far they could leap, but none was confident of leaping this far, until Jambavan urged Hanuman, the son of the Wind god, to do it. Hanuman prepareSita leap acrosSitae ocean from the top of Mount Mahendra. His weight causeSitae mountain to catch fire, with terrified animals around it and smoke and flames issuing from it. Three vidyadharas, who have fled from the summit, pay homage from the side, while the monkeys look on.

Add 15296 (2) f.81r, On the shores of the great ocean, the monkeys were dismayed as to how they could cross it to reach La?k?. Angada asked them all how far they could leap, but none was confident of leaping this far, until Jambavan urged Hanuman, the son of the Wind god, to do it. Hanuman prepareSita leap acrosSitae ocean from the top of Mount Mahendra. His weight causeSitae mountain to catch fire, with terrified animals around it and smoke and flames issuing from it. Three vidyadharas, who have fled from the summit, pay homage from the side, while the monkeys look on.

Indian School, (17th century)

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Add 15296 (2) f.64r, The monkeys have told Svayamprabha of their search for the missing Sita, and she haSitald them of the mystery of the cave and how she came to live in that marvelous place. The monkeys are fearful of Sugriva's wrath if they delay their return much longer. On the right, Svayamprabha, in a golden pavilion, tells the monkeys to close their eyes, while on the left she and they issue from the cave. She points to the ocean, and to the Vindhya mountains, at the bottom of which the monkeys sit to discuss what next to do.

Add 15296 (2) f.64r, The monkeys have told Svayamprabha of their search for the missing Sita, and she haSitald them of the mystery of the cave and how she came to live in that marvelous place. The monkeys are fearful of Sugriva's wrath if they delay their return much longer. On the right, Svayamprabha, in a golden pavilion, tells the monkeys to close their eyes, while on the left she and they issue from the cave. She points to the ocean, and to the Vindhya mountains, at the bottom of which the monkeys sit to discuss what next to do.

Indian School, (17th century)

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Add 15296 (2) f.86r, The mother-of-serpents Surasa, who dwells at the bottom of the ocean, being pressed by the gods to test Hanuman, has turned herself into a great sea monster with mighty jaws, red, purple and fanged. No matter how wide she expands her jaws, Hanuman matches them in size; he finally sails into them, reduces his size and emerges through her ear.

Add 15296 (2) f.86r, The mother-of-serpents Surasa, who dwells at the bottom of the ocean, being pressed by the gods to test Hanuman, has turned herself into a great sea monster with mighty jaws, red, purple and fanged. No matter how wide she expands her jaws, Hanuman matches them in size; he finally sails into them, reduces his size and emerges through her ear.

Indian School, (17th century)

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Add 15296 (2) f.87r, Hanuman dives into the mouth of the demoness Siṃhika

Add 15296 (2) f.87r, Hanuman dives into the mouth of the demoness Siṃhika

Indian School, (17th century)

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The monkeys flee when VibhÄ«á¹£aá¹‡a comes back towards Rāma and Lakṣmaṇa, since they think he is Indrajit. Text and illustration include the episode where NÄrada with his vÄ«á¹‡Ä comes down in a chariot and utters the NÄradastuti in praise of NÄrÄyaá¹‡a. Rāvaṇa, in his palace, is brought dishes of food.

The monkeys flee when VibhÄ«á¹£aá¹‡a comes back towards Rāma and Lakṣmaṇa, since they think he is Indrajit. Text and illustration include the episode where NÄrada with his vÄ«á¹‡Ä comes down in a chariot and utters the NÄradastuti in praise of NÄrÄyaá¹‡a. Rāvaṇa, in his palace, is brought dishes of food.

BL3283087

Kumbhakará¹‡a is back on his chariot and is advancing with demons behind him, his battle standard marked with a snake. Rāma and his chief allies are holding a council, with many looking fearfully over the hill at the advancing Kumbhakará¹‡a. All the monkeys have fled before the mighty demon and one monkey, presumably Aṅgada with his golden armlets, is reproaching them and attempting to rally their spirits.

Kumbhakará¹‡a is back on his chariot and is advancing with demons behind him, his battle standard marked with a snake. Rāma and his chief allies are holding a council, with many looking fearfully over the hill at the advancing Kumbhakará¹‡a. All the monkeys have fled before the mighty demon and one monkey, presumably Aṅgada with his golden armlets, is reproaching them and attempting to rally their spirits.

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Add 15296 (1) f.53r, On the right, seeing his sons and Sita clad in robes of bark, Dasaratha loses consciousness and falls from the throne. The three exiles kneel before the queens. Sita is embraced by Kausalya, who reminds her unnecessarily that her first duty is her husband despite his fallen state, and she replies that a good woman regards her husband as her god whatever his status. Behind are gold vessels heaped with clothes and jewels for her, enough for fourteen years, provided by the king, while the two brothers make a final respectful gesture of farewell. Sita's bark robe lies discarded. Outside, wait a chariot and a group of mournful citizens.

Add 15296 (1) f.53r, On the right, seeing his sons and Sita clad in robes of bark, Dasaratha loses consciousness and falls from the throne. The three exiles kneel before the queens. Sita is embraced by Kausalya, who reminds her unnecessarily that her first duty is her husband despite his fallen state, and she replies that a good woman regards her husband as her god whatever his status. Behind are gold vessels heaped with clothes and jewels for her, enough for fourteen years, provided by the king, while the two brothers make a final respectful gesture of farewell. Sita's bark robe lies discarded. Outside, wait a chariot and a group of mournful citizens.

Indian School, (17th century)

BL3282994

Add 15296 (1) f.61r, The exiles have reached the Tamasa river and pass the night on its banks, still surrounded by the grieving townspeople. Sita and Rama lie sleeping on a bed of grass, while Laksmana and Sumantra talk of Rama's virtues, and the horses graze. All around lie the sleeping townspeople who have followed them in their grief. On waking up, Rama instructs the charioteer to lay a false trail, as if the chariot had turned back towards Ayodhya instead of proceeding towardSitae forest. When the chariot returns, he gets into it along with Sita and Laksmana and they proceed towards the forest, leaving the townspeople behind. Grief-stricken to have lost Rama, they return to their homes in the city. At the bottom, the four drive off along the bank of the river Tamasa.

Add 15296 (1) f.61r, The exiles have reached the Tamasa river and pass the night on its banks, still surrounded by the grieving townspeople. Sita and Rama lie sleeping on a bed of grass, while Laksmana and Sumantra talk of Rama's virtues, and the horses graze. All around lie the sleeping townspeople who have followed them in their grief. On waking up, Rama instructs the charioteer to lay a false trail, as if the chariot had turned back towards Ayodhya instead of proceeding towardSitae forest. When the chariot returns, he gets into it along with Sita and Laksmana and they proceed towards the forest, leaving the townspeople behind. Grief-stricken to have lost Rama, they return to their homes in the city. At the bottom, the four drive off along the bank of the river Tamasa.

Indian School, (17th century)

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Add 15296 (1) f.68r, At the top centre, the three spend the night in the forest. Sita and Rama lie on one mat, his sword and bow beside him, while Laksmana seated on his mat reproves Rama for giving way to grief. At the bottom, they then proceed to the hermitage of Bharadvaja, on the bank of the Ganga at Prayaga where the Ganga and Yamuna meet. In this peaceful place, abounding in deer and bird life, they offer homage to the hermits and ask the advice of the great sage aSita where they might fix their dwelling in the forest, so that they might not be disturbed. He advises the travellers to seek out the Citrakuta mountain sixty miles to the west, a lovely spot abounding in fruit, flowers and animals, and much frequented by hermits.

Add 15296 (1) f.68r, At the top centre, the three spend the night in the forest. Sita and Rama lie on one mat, his sword and bow beside him, while Laksmana seated on his mat reproves Rama for giving way to grief. At the bottom, they then proceed to the hermitage of Bharadvaja, on the bank of the Ganga at Prayaga where the Ganga and Yamuna meet. In this peaceful place, abounding in deer and bird life, they offer homage to the hermits and ask the advice of the great sage aSita where they might fix their dwelling in the forest, so that they might not be disturbed. He advises the travellers to seek out the Citrakuta mountain sixty miles to the west, a lovely spot abounding in fruit, flowers and animals, and much frequented by hermits.

Indian School, (17th century)

BL3283003

Add 15296 (1) f.66r, The companions have reached the river Ganges and Guha, the Nisada chief, has come to greet them along with some of his people from their nearby town. Rama asks him to provide a boat so that they can cross the river. He tells Sumantra to take the chariot back to Ayodhya, with a last cheerful message to his father and mother that they will surely see the three of them again. Rama and Laksmana have divested themselves of their crowns and now mat their hair with the juice of a banyan tree in the manner of ascetics. Guha's men row them across the mighty Ganges, while in the middle of the stream Sita prays to the river goddess that eventually they may safely return to Ayodhya. On the far shore, having hunted for deer, Laksmana cooks the meat on skewers, while Rama and Sita pluck fruit from a great banyan tree.

Add 15296 (1) f.66r, The companions have reached the river Ganges and Guha, the Nisada chief, has come to greet them along with some of his people from their nearby town. Rama asks him to provide a boat so that they can cross the river. He tells Sumantra to take the chariot back to Ayodhya, with a last cheerful message to his father and mother that they will surely see the three of them again. Rama and Laksmana have divested themselves of their crowns and now mat their hair with the juice of a banyan tree in the manner of ascetics. Guha's men row them across the mighty Ganges, while in the middle of the stream Sita prays to the river goddess that eventually they may safely return to Ayodhya. On the far shore, having hunted for deer, Laksmana cooks the meat on skewers, while Rama and Sita pluck fruit from a great banyan tree.

Indian School, (17th century)

BL3283004

As yet more of the demons' champions have been slain by the monkey heroes, Indrajit is sent out once more by Rāvaṇa to do battle. He advances in his chariot invisibly, while the monkeys wield rocks and trees in vain, and Rāma and Lakṣmaṇa prepare. Other monkeys hide behind rocks or in a tree, terrified of the darkness which Indrajit has made cover the earth. Inscribed in the margin above the demon: Iá¹ƒdrajit.

As yet more of the demons' champions have been slain by the monkey heroes, Indrajit is sent out once more by Rāvaṇa to do battle. He advances in his chariot invisibly, while the monkeys wield rocks and trees in vain, and Rāma and Lakṣmaṇa prepare. Other monkeys hide behind rocks or in a tree, terrified of the darkness which Indrajit has made cover the earth. Inscribed in the margin above the demon: Iá¹ƒdrajit.

BL3283126

Sītā had been aware of Hanumān's plight and prayed to the god of Fire not to allow him to suffer. Hanumān too had repented of his rashness in setting fire to the entire city in case it had harmed Sītā, but had realised that her innocence would protect her. He sought her out once more in theaśoka grove and told her that Rāma would be bringing his army of monkeys and bears to secure her release, while she wished him well in his return journey. Hanumān here has climbed to the top of Mount Ariṣṭa, its inhabitants crushed under his great weight, and prepares to jump back across the ocean. He sails through the clouds with apsarases and gandharvas (heavenly beings) showering him with flowers and garlanding him.

Sītā had been aware of Hanumān's plight and prayed to the god of Fire not to allow him to suffer. Hanumān too had repented of his rashness in setting fire to the entire city in case it had harmed Sītā, but had realised that her innocence would protect her. He sought her out once more in theaśoka grove and told her that Rāma would be bringing his army of monkeys and bears to secure her release, while she wished him well in his return journey. Hanumān here has climbed to the top of Mount Ariṣṭa, its inhabitants crushed under his great weight, and prepares to jump back across the ocean. He sails through the clouds with apsarases and gandharvas (heavenly beings) showering him with flowers and garlanding him.

BL3306347

Meanwhile in Laṅkā, VibhÄ«á¹£aá¹‡a had been urging his brother Rāvaṇa to repent of his sin in abducting another's wife and to return Sītā to Rāma. Despairing of Rāvaṇa's wickedness and folly, VibhÄ«á¹£aá¹‡a has abandoned him to his fate, and he and a few of his followers have flown from Laṅkā to join Rāma. Outside a cavern in Mount Mahendra, VibhÄ«á¹£aá¹‡a, along with four rÄká¹£asas who accompanied him from Laṅkā, is brought by SugrÄ«va and the other monkeys to Rāma and Lakṣmaṇa, and bows down before them.

Meanwhile in Laṅkā, VibhÄ«á¹£aá¹‡a had been urging his brother Rāvaṇa to repent of his sin in abducting another's wife and to return Sītā to Rāma. Despairing of Rāvaṇa's wickedness and folly, VibhÄ«á¹£aá¹‡a has abandoned him to his fate, and he and a few of his followers have flown from Laṅkā to join Rāma. Outside a cavern in Mount Mahendra, VibhÄ«á¹£aá¹‡a, along with four rÄká¹£asas who accompanied him from Laṅkā, is brought by SugrÄ«va and the other monkeys to Rāma and Lakṣmaṇa, and bows down before them.

BL3306351

Surrounded by Lakṣmaṇa, VibhÄ«á¹£aá¹‡a and SugrÄ«va, and by rÄká¹£asas and monkeys, Rāma, dressed appropriately and lying on his tiger skin, for three days beseeches the Ocean to appear in person, but to no avail.

Surrounded by Lakṣmaṇa, VibhÄ«á¹£aá¹‡a and SugrÄ«va, and by rÄká¹£asas and monkeys, Rāma, dressed appropriately and lying on his tiger skin, for three days beseeches the Ocean to appear in person, but to no avail.

BL3306353

Add 15296 (1) f.114r, At the top in the centre, Bharata and Shatrughna throw themselves at the feet of Rama, who embraces his younger brothers and smellSitaeir heads. Rama takes them on his lap as he asks after their welfare and that of their father, and how Bharata is governing the kingdom. Bharata tells him that their father has died and that he wants Rama to return to govern his kingdom, but Rama replies that his father's commands have not altered. Rama is then supported by his two brothers and goes down to the river, followed by Laksmana and Sita (an artistic variant on the order in the text), where the three exiles perform the ritual offering of water poured on a mat of sacred kusa grass and (omitted here) of pinda balls formed of fruit pulp. They all then ascend the hill again, where they sit grieving outside the hut.

Add 15296 (1) f.114r, At the top in the centre, Bharata and Shatrughna throw themselves at the feet of Rama, who embraces his younger brothers and smellSitaeir heads. Rama takes them on his lap as he asks after their welfare and that of their father, and how Bharata is governing the kingdom. Bharata tells him that their father has died and that he wants Rama to return to govern his kingdom, but Rama replies that his father's commands have not altered. Rama is then supported by his two brothers and goes down to the river, followed by Laksmana and Sita (an artistic variant on the order in the text), where the three exiles perform the ritual offering of water poured on a mat of sacred kusa grass and (omitted here) of pinda balls formed of fruit pulp. They all then ascend the hill again, where they sit grieving outside the hut.

Indian School, (17th century)

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Add 15296 (2) f.3r, Sugriva is at first frightened, thinking that these armed warriors have been sent by his usurping brother Bali to destroy him. He sends his sagacious minister Hanuman to find out more about the two strangers. Hanuman introduces himself, finds out that the two brothers are looking for his master to help recover Rama's abducted wife, decides that their alliance would be of mutual benefit, and then bounds back to the crag where the others await him.

Add 15296 (2) f.3r, Sugriva is at first frightened, thinking that these armed warriors have been sent by his usurping brother Bali to destroy him. He sends his sagacious minister Hanuman to find out more about the two strangers. Hanuman introduces himself, finds out that the two brothers are looking for his master to help recover Rama's abducted wife, decides that their alliance would be of mutual benefit, and then bounds back to the crag where the others await him.

Indian School, (17th century)

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Add 15296 (2) f.12r, Sugriva and his monkeys, seen at the top on the left, continue to tell Rama and Laksmana the story of Bali and Dundubhi. Bali was so powerful that he was able to tear the demon limb from limb and then hurl the carcass into the air. Unfortunately, it landed near the hermitage of the sage Matanga on Rsyamuka. On discovering who had bespoiled his retreat with blood, the sage cursed Bali and the monkeys with him that they would be turned to stone if they came there again. Bali implored Matanga in vain to lift the curse and hence never ventured near Rsyamuka, so that Sugriva knew that he was safe there. Having narrated the story, Sugriva asks Rama for assurances that he is stronger than Bali, which Rama demonstrates by shooting an arrow through seven tala, or palm-trees.

Add 15296 (2) f.12r, Sugriva and his monkeys, seen at the top on the left, continue to tell Rama and Laksmana the story of Bali and Dundubhi. Bali was so powerful that he was able to tear the demon limb from limb and then hurl the carcass into the air. Unfortunately, it landed near the hermitage of the sage Matanga on Rsyamuka. On discovering who had bespoiled his retreat with blood, the sage cursed Bali and the monkeys with him that they would be turned to stone if they came there again. Bali implored Matanga in vain to lift the curse and hence never ventured near Rsyamuka, so that Sugriva knew that he was safe there. Having narrated the story, Sugriva asks Rama for assurances that he is stronger than Bali, which Rama demonstrates by shooting an arrow through seven tala, or palm-trees.

Indian School, (17th century)

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Add 15296 (1) f.84r, The messengers, in an upper chamber, tell the princes to return to Ayodhya. Below in the throne-room, dressed for the journey, the princes say their farewells to King Kaikeyi and his son Yudhajit. They sit out in a chariot with the messengers escorted by Kaikeyi's army and with the horses, elephants and camels given to Bharata by his grandfather and uncle.

Add 15296 (1) f.84r, The messengers, in an upper chamber, tell the princes to return to Ayodhya. Below in the throne-room, dressed for the journey, the princes say their farewells to King Kaikeyi and his son Yudhajit. They sit out in a chariot with the messengers escorted by Kaikeyi's army and with the horses, elephants and camels given to Bharata by his grandfather and uncle.

Indian School, (17th century)

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Add 15296 (1) f.89r, At the top on the right, Bharata and Shatrughna greet Kaikeyi, who takes them on her lap, and they converse about recent happenings. Bharata falls fainting when he hears about his father's death and what his mother has done to secure his succession. He then bitterly reproaches her and indeed repudiates her as his mother. He announces that he will bring Rama back to Ayodhya and stay in the forest himself. At this juncture, appears, at the bottom from the left, Manthara whom Kaikeyi blames as the cause of all this woe. She is trampled on and dragged around the palace by her hair by Shatrughna until dissuaded by Bharata. He tells his brother that he would have done the same to his mother, had he not been aware that Rama would have utterly repudiated him for it.

Add 15296 (1) f.89r, At the top on the right, Bharata and Shatrughna greet Kaikeyi, who takes them on her lap, and they converse about recent happenings. Bharata falls fainting when he hears about his father's death and what his mother has done to secure his succession. He then bitterly reproaches her and indeed repudiates her as his mother. He announces that he will bring Rama back to Ayodhya and stay in the forest himself. At this juncture, appears, at the bottom from the left, Manthara whom Kaikeyi blames as the cause of all this woe. She is trampled on and dragged around the palace by her hair by Shatrughna until dissuaded by Bharata. He tells his brother that he would have done the same to his mother, had he not been aware that Rama would have utterly repudiated him for it.

Indian School, (17th century)

BL3283016

Add 15296 (1) f.112r, The tumult of the approaching army having alarmed Rama, he tells Laksmana to climb up a tree to find out what is causing the din. Laksmana climbs a flowering sala tree and recognises in the distance Bharata's standard with the orchid tree. He then reports to Rama the army's approach and vows to destroy it, believing that Bharata comes as an enemy. Rama pacifies Laksmana, refusing to believe that their brother comes as an enemy and Laksmana is ashamed of his outburst. Giving strict instructions to the army is not to disturb the peace of the place, Bharata and Shatrughna leave their chariot and approach on foot with the ministers.

Add 15296 (1) f.112r, The tumult of the approaching army having alarmed Rama, he tells Laksmana to climb up a tree to find out what is causing the din. Laksmana climbs a flowering sala tree and recognises in the distance Bharata's standard with the orchid tree. He then reports to Rama the army's approach and vows to destroy it, believing that Bharata comes as an enemy. Rama pacifies Laksmana, refusing to believe that their brother comes as an enemy and Laksmana is ashamed of his outburst. Giving strict instructions to the army is not to disturb the peace of the place, Bharata and Shatrughna leave their chariot and approach on foot with the ministers.

Indian School, (17th century)

BL3283031

Add 15296 (1) f.3r, The four brothers embrace outside the palace (centre), with women looking down from a shuttered jharokha window supported by curving serpentine brackets. A rich cloth is spread over the sill. Then Bharata and Shatrughna go off in one chariot, with Yudhajit in another preceeded by armed retainers. Others proceed behind the green horizon line, one leading a riding horse while two others behind ride a loaded elephant and camel. Rama and Laksmana with their attendants re-enter the palace.

Add 15296 (1) f.3r, The four brothers embrace outside the palace (centre), with women looking down from a shuttered jharokha window supported by curving serpentine brackets. A rich cloth is spread over the sill. Then Bharata and Shatrughna go off in one chariot, with Yudhajit in another preceeded by armed retainers. Others proceed behind the green horizon line, one leading a riding horse while two others behind ride a loaded elephant and camel. Rama and Laksmana with their attendants re-enter the palace.

Indian School, (17th century)

BL3282965

Add 15296 (2) f.27r, Sugriva is installed as king in the palace, and Angada as crown prince and heir to the kingdom of Kiskindha, with Laksmana present, while Rama retires to Mount Prasravana to spend the rainy season there.

Add 15296 (2) f.27r, Sugriva is installed as king in the palace, and Angada as crown prince and heir to the kingdom of Kiskindha, with Laksmana present, while Rama retires to Mount Prasravana to spend the rainy season there.

Indian School, (17th century)

BL3283048

Add 15296 (2) f.24r, Outside the palace, Bali lies dying. Tara and their son Angada have emerged from the palace to bewail him, while Hanuman and the other monkeys comfort them. Bali revives from his faint to tell Sugriva that he leaves his kingdom to him and that he iSita look after his son Angada. Bali finally dies. While Tara and Angada weep for the dead Bali, Sugriva removes Bali's golden chain and, with it round his neck, falls prostrate at Rama's feet, full of remorse at what he has done.

Add 15296 (2) f.24r, Outside the palace, Bali lies dying. Tara and their son Angada have emerged from the palace to bewail him, while Hanuman and the other monkeys comfort them. Bali revives from his faint to tell Sugriva that he leaves his kingdom to him and that he iSita look after his son Angada. Bali finally dies. While Tara and Angada weep for the dead Bali, Sugriva removes Bali's golden chain and, with it round his neck, falls prostrate at Rama's feet, full of remorse at what he has done.

Indian School, (17th century)

BL3283053

Manjusri (silver)

Manjusri (silver)

Indonesian School, (10th century)

Dirk Bakker

DBP746581

Various demons try to prevent Hanumān from taking the mountain peak back to the Himalayas, but he beats them off and some fall to earth. Rāma and his allies look on, and likewise does Rāvaṇa, who appears at the jharokhā balcony, the sill spread with a rich cloth, while his courtiers below raise their hands to salute him in the Mughal manner.

Various demons try to prevent Hanumān from taking the mountain peak back to the Himalayas, but he beats them off and some fall to earth. Rāma and his allies look on, and likewise does Rāvaṇa, who appears at the jharokhā balcony, the sill spread with a rich cloth, while his courtiers below raise their hands to salute him in the Mughal manner.

BL3283134

Rāvaṇa takes centre stage before his troops, as the final battle commences. Rāma and Rāvaṇa exchange blow for blow, shooting their most fearsome weapons at each other, and although some strike home, most are countered by the other's shafts. Lakṣmaṇa and VibhÄ«á¹£aá¹‡a shoot their most formidable arrows at him and monkeys charge at him wielding trees and rocks. Rāvaṇa falls from his chariot (this is not in the text).

Rāvaṇa takes centre stage before his troops, as the final battle commences. Rāma and Rāvaṇa exchange blow for blow, shooting their most fearsome weapons at each other, and although some strike home, most are countered by the other's shafts. Lakṣmaṇa and VibhÄ«á¹£aá¹‡a shoot their most formidable arrows at him and monkeys charge at him wielding trees and rocks. Rāvaṇa falls from his chariot (this is not in the text).

BL3283141

Aṅgada is attacked by the rest of Rāvaṇa's sons and brothers. Mahodara attacks Aṅgada, who pulls out the tusk of his elephant (here SugrÄ«va is depicted doing this). Nīla and Hanumān come to help Aṅgada; Nīla attacks TriÅ›iras with a massive rock while Hanumān kills DevÄntaka with a great buffet. After a tremendous fight, Hanumān cuts off the three heads of TriÅ›iras, while Mahodara also lies slain.

Aṅgada is attacked by the rest of Rāvaṇa's sons and brothers. Mahodara attacks Aṅgada, who pulls out the tusk of his elephant (here SugrÄ«va is depicted doing this). Nīla and Hanumān come to help Aṅgada; Nīla attacks TriÅ›iras with a massive rock while Hanumān kills DevÄntaka with a great buffet. After a tremendous fight, Hanumān cuts off the three heads of TriÅ›iras, while Mahodara also lies slain.

BL3283116

Lavana returns from hunting for food and Shatrughana attacks him with arrows, killing him. Shatrughana is lauded by the gods who grant him a boon. As Shatrughana wishes to occupy the kingdom of Madhu (Rama's desire), they grant him his wish. On the left, Shatrughana is seen entering the city gates with his army

Lavana returns from hunting for food and Shatrughana attacks him with arrows, killing him. Shatrughana is lauded by the gods who grant him a boon. As Shatrughana wishes to occupy the kingdom of Madhu (Rama's desire), they grant him his wish. On the left, Shatrughana is seen entering the city gates with his army

BL3283238

Krishna, armed with a bow and arrow, on a chariot, from a North Indian Mahabharata, 1795 (silk)

Krishna, armed with a bow and arrow, on a chariot, from a North Indian Mahabharata, 1795 (silk)

Indian School, (18th century)

EUL411107

Krishna on a White Snake with a woman washing his feet and a deity rising above from a lotus flower, illustration from 'The Mahabharata', 1850 (pen & ink with wash on paper)

Krishna on a White Snake with a woman washing his feet and a deity rising above from a lotus flower, illustration from 'The Mahabharata', 1850 (pen & ink with wash on paper)

Persian School, (19th century)

STC2907428

Hanumān has reported back to Aṅgada and JÄmbavÄn about his discovery of Sītā and his exploits in Laṅkā. The monkey chiefs debate whether they should rescue Sītā themselves, but are dissuaded by JÄmbavÄn who says that that right belongs to Rāma alone. On their way back to SugrÄ«va's kingdom, they have come to the beautiful Madhuvana wood, looking for honey and fruits, which they consume while its guardian Dadhimukha, SugrÄ«va's maternal uncle, is attacked by Aṅgada in a drunken fury.

Hanumān has reported back to Aṅgada and JÄmbavÄn about his discovery of Sītā and his exploits in Laṅkā. The monkey chiefs debate whether they should rescue Sītā themselves, but are dissuaded by JÄmbavÄn who says that that right belongs to Rāma alone. On their way back to SugrÄ«va's kingdom, they have come to the beautiful Madhuvana wood, looking for honey and fruits, which they consume while its guardian Dadhimukha, SugrÄ«va's maternal uncle, is attacked by Aṅgada in a drunken fury.

BL3306348

Rāma and Lakṣmaṇa are reunited with Bharata and Åšatrughna, who have kept Rāma's kingdom for him during the fourteen years of exile. The four brothers bathe, shave and dress themselves in a series of twelve compartments, ready for Rāma's coronation. VibhÄ«á¹£aá¹‡a and the monkeys, still in human guise, put on gowns and tie their turbans, while the Puá¹£paka chariot flies off back to Kubera, the god of Wealth and its original master, from whom Rāvaṇa stole it.

Rāma and Lakṣmaṇa are reunited with Bharata and Åšatrughna, who have kept Rāma's kingdom for him during the fourteen years of exile. The four brothers bathe, shave and dress themselves in a series of twelve compartments, ready for Rāma's coronation. VibhÄ«á¹£aá¹‡a and the monkeys, still in human guise, put on gowns and tie their turbans, while the Puá¹£paka chariot flies off back to Kubera, the god of Wealth and its original master, from whom Rāvaṇa stole it.

BL3283159

Below, Rama and his three brothers respectfully greet seven sages who have been admitted to the palace by a doorkeeper. Above, the seven are seated in a row on a verandah before Rama. They praise Rama for having vanquished the demon Ravana and his son Ravani, and tell Rama the story of Ravana's lineage and origins

Below, Rama and his three brothers respectfully greet seven sages who have been admitted to the palace by a doorkeeper. Above, the seven are seated in a row on a verandah before Rama. They praise Rama for having vanquished the demon Ravana and his son Ravani, and tell Rama the story of Ravana's lineage and origins

BL3283165

Two demon brothers 'sprang up'. Praheti practiced asceticism and is shown in ascetic garb seated next to a hut in the right background of the picture. Heti is shown in the right foreground seeking a wife, and then with his wife, Bhaya, sister of Kala, who begot a son named Vidyutkesha. He is shown seated in a palace to the left of the painting with his wife who holds her infant son in her lap

Two demon brothers 'sprang up'. Praheti practiced asceticism and is shown in ascetic garb seated next to a hut in the right background of the picture. Heti is shown in the right foreground seeking a wife, and then with his wife, Bhaya, sister of Kala, who begot a son named Vidyutkesha. He is shown seated in a palace to the left of the painting with his wife who holds her infant son in her lap

BL3283171

Sukesha is forsaken by his mother, and the infant is shown weeping in the left foreground. Siva and Parvati riding on Nandi the bull hear Sukesha weeping and moved by compassion for the infant, grant him a boon of immortality making him instantly equal to his mother in age. Sukesha is then shown in the foreground with his wife Devavati, having attained manhood

Sukesha is forsaken by his mother, and the infant is shown weeping in the left foreground. Siva and Parvati riding on Nandi the bull hear Sukesha weeping and moved by compassion for the infant, grant him a boon of immortality making him instantly equal to his mother in age. Sukesha is then shown in the foreground with his wife Devavati, having attained manhood

BL3283175

On the left, Vaisravana leaves Lanka and is seen repairing to Mount Kailasa to live. On the right, Ravana and the demons are shown crossing the ocean and occupying the palace at Lanka

On the left, Vaisravana leaves Lanka and is seen repairing to Mount Kailasa to live. On the right, Ravana and the demons are shown crossing the ocean and occupying the palace at Lanka

BL3283185

A messenger sent by Vaisravana can be seen riding an elephant and approaching Ravana's palace. Ravana is shown receiving the messenger in an upper chamber of his palace where he is told that the Gods are planning his destruction. Ravana is infuriated and swears to conquer the three worlds

A messenger sent by Vaisravana can be seen riding an elephant and approaching Ravana's palace. Ravana is shown receiving the messenger in an upper chamber of his palace where he is told that the Gods are planning his destruction. Ravana is infuriated and swears to conquer the three worlds

BL3283186

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