TARLAC STATE UNIVERSITY

COLLEGE OF TEACHER EDUCATION CENTER OF

DEVELOPMENT IN TEACHER EDUCATION Re-accredited Level IV
by the Accrediting Agency of Chartered Colleges and Universities of the Philippines
(AACUP), Inc.

An Activity for

Chinese and Hindu

Literature
Presented by:
JASPER MATIAS
JEROME GALANO
JASMIN CUNANAN
MELISSA AGUSTIN
MONICA JOYCE CAPULONG
KYRENE CASTANEDA
BSEd English-2C

Presented to:
MS. SHEILA MARIE DAVID
Course Instructor

March 2021
I. Analysis and Interpretation for the Part 6 of the Analects of Confucius
Analects of Confucius: Part 6
The part 6 continues along with similar lines of part 5 that contains with more of the Master’s
(Confucius) comments about his followers and some of the historical figures. Part 6 provides us
some virtues which symbolizes the everyday lives of people. Part 6 begins with the Master says
that his follower Zan Yung is capable to be a ruler:

The Master said, "There is Yung!-He might occupy the place of a prince."

Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He may pass.
He does not mind small matters."

Chung-kung said, "If a man cherish in himself a reverential feeling of the

necessity of attention to business, though he may be easy in small matters in
his government of the people, that may be allowed. But if he cherish in himself
that easy feeling, and also carry it out in his practice, is not such an easymode
of procedure excessive?"

The Master said, "Yung's words are right."

In the first part, we can easily notice that ‘governance’ is being discussed here. The important
thing we need to pay attention in these phrases is what the Master said, “He doesn’t mind small
matters.” What the Master meant by that was Tsze-sang Po-tsze is lazy. This passage talks about
paying attention also to small matters especially in government. To be a ruler, one should think
not just his sovereignty but also all his jurisdiction.

The Duke Ai asked which of the disciples loved to learn.

Confucius replied to him, "There was Yen Hui; he loved to learn. He did not
transfer his anger; he did not repeat a fault. Unfortunately, his appointed time
was short and he died; and now there is not such another. I have not yet heard
of any one who loves to learn as he did."

In this passage, it talks about the rarity of people’s love in learning. Confucius talks about
Yen Hui’s edge to his other disciples. He stands out in the society because he’s fond of learning,
he loves learning, and even mistakes are also his source of learning.
 Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested
grain for his mother. The Master said, "Give her a fu." Yen requested more.
"Give her a yi," said the Master. Yen gave her five ping.

The Master said, "When Ch'ih was proceeding to Ch'i, he had fat horses to his
carriage, and wore light furs. I have heard that a superior man helps the
distressed, but does not add to the wealth of the rich."

Yuan Sze being made governor of his town by the Master, he gave him nine
hundred measures of grain, but Sze declined them.

The Master said, "Do not decline them. May you not give them away in the
neighborhoods, hamlets, towns, and villages?"

What the passage meant by this is to help the poor at all times, be charitable in helping the
ones in need. And also, if you’re rich and received some help like the poor ones, don’t decline it,
receive it with joy and give it to the ones who really need it.

The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be
red and homed, although men may not wish to use it, would the spirits of the
mountains and rivers put it aside?"

The Master wants to imply that a child should not be judged based on the mistakes of their
parents.

The Master said, "Such was Hui that for three months there would be nothing
in his mind contrary to perfect virtue. The others may attain to this on some
days or in some months, but nothing more."

The Master talks about the superiority of Hui to his other disciples. He said that Hui is better
than his disciples because for three months, he is able to live solely by his moral values. He also
added that the other disciple may be able to do this for a month, but they will never be able to get
ahead of him.

Chi K'ang asked about Chung-yu, whether he was fit to be employed as an

officer of government. The Master said, "Yu is a man of decision; what
 difficulty would he find in being an officer of government?" K'ang asked, "Is
Ts'ze fit to be employed as an officer of government?" and was answered,
"Ts'ze is a man of intelligence; what difficulty would he find in being an officer
of government?" And to the same question about Ch'iu the Master gave the
same reply, saying, "Ch'iu is a man of various ability."

In here, what the Master trying to imply is that, to become a government officer, it needs
intelligence and various abilities.

The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi.
Min Tszech'ien said, "Decline the offer for me politely. If any one come again
to me with a second invitation, I shall be obliged to go and live on the banks of
the Wan."

This passage talks about the embedded respect of receiving invitation. It talks about to be
polite in receiving and declining an invitation. If you wish to not attend the given invitation, you
must decline it with respect. Now, if the second invitation arrives, you must be obliged to attend
it.

Po-niu being ill, the Master went to ask for him. He took hold of his hand
through the window, and said, "It is killing him. It is the appointment of
Heaven, alas! That such a man should have such a sickness! That such a man
should have such a sickness!"

In here, the Master states that the sickness of Po-niu was caused by the Appointment of
Heaven. This is also relatable to others who blame God in heaven when they have severe
sickness, they’re questioning God, why He made them like that and stuff.

The Master said, "Admirable indeed was the virtue of Hui! With a single
bamboo dish of rice, a single gourd dish of drink, and living in his mean
narrow lane, while others could not have endured the distress, he did not
allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

The Master talks again his favorite follower, Yen Hui on how superior he is. The Master
stated that Yen Hui endured poverty by abiding his moral standards which makes him an
admirable follower.
 Yen Ch'iu said, "It is not that I do not delight in your doctrines, but my
strength is insufficient." The Master said, "Those whose strength is insufficient
give over in the middle of the way but now you limit yourself."

Do something, even if you don’t think you are not capable to do. The Master wants to imply
here, if you are unable to complete a task, surely, you will be forced to stop halfway through,
which is still better rather than not attempting to do it at all. Confucius doesn’t point here that “if
you believe, you can,” His point here is if you try, you will fail, and eventually succeed which
paved the way to the famous saying, “Try and try until you succeed.”

The Master said to Tsze-hsia, "Do you be a scholar after the style of the
superior man, and not after that of the mean man."

This means that use what you learn to help others and embody the moral values. Do not use it
to hurt others because of arrogance and personal gain.

Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Have you got
good men there?" He answered, "There is Tan-t'ai Miehming, who never in
walking takes a short cut, and never comes to my office, excepting on public
business."

This passage means that don’t take a shortcut which will make you arrogant and causes you to
miss something. Don’t take advantage of people’s kindness for your own personal gain at the
detriment of others.

The Master said, "Mang Chih-fan does not boast of his merit. Being in the rear
on an occasion of flight, when they were about to enter the gate, he whipped
up his horse, saying, "It is not that I dare to be last. My horse would not
advance."

The Master mentions Mang Chih-fan as an individual who didn’t boast about his skills. In the
passage, Mang Chih-fan is at the back of the race, he can’t advance more to the front not just
because he wants to be at last place but his horse can’t able to advance in the front. Mang Chih-
fan had the skills, it’s just that his horse couldn’t keep up with the rest of the race.
 The Master said, "Without the specious speech of the litanist T'o and the
beauty of the prince Chao of Sung, it is difficult to escape in the present age."

This passage talks about how sometimes things can distract us or can make us forget our
problems at times. For example, at the present, when we watch a movie or relieve our stress, we
tend to forget our problems like debt, relationship, financial crisis, etc. for an hour or two.

The Master said, "Who can go out but by the door? How is it that men will not
walk according to these ways?"

The Master meant by that is to not complicate the problems if there’s an actual and easy
solution of it. The way out is through the door, as simple as that. There are no shortcuts, the way
out is always the way in. Most people are always searching for a complicated solution, we often
don’t even consider the obvious solution.

The Master said, "Where the solid qualities are in excess of accomplishments,
we have rusticity; where the accomplishments are in excess of the solid
qualities, we have the manners of a clerk. When the accomplishments and
solid qualities are equally blended, we then have the man of virtue."

The Master want to imply that your accomplishments doesn’t prove that you are morally
upright. Having moral standards doesn’t mean that you adhere it. Being a morally upright
individual that is reflected in your accomplishments shows that you follow your moral standards
which makes you a man of virtue.

The Master said, "Man is born for uprightness. If a man lose his uprightness,
and yet live, his escape from death is the effect of mere good fortune."

Every person is born to follow the right path. We are born to be upright, that if we departed
from our uprightness, then we’ve drifted away from the direction we were supposed to take. If
we lose our uprightness or the path were following and yet we still live and even escape from
death, the Master wants to convey that it is the God’s grace and patience.
 The Master said, "They who know the truth are not equal to those who love it,
and they who love it are not equal to those who delight in it."

Those who knows the truth or the way but does not enjoy following it, is inferior to those who
enjoy following it. To those who enjoys following the truth or the way but does not live for it, is
inferior to those who live for it.

The Master said, "To those whose talents are above mediocrity, the highest
subjects may be announced. To those who are below mediocrity, the highest
subjects may not be announced."

This passage talks about the right way to teach the students based on their capabilities to
learn. This means that those students who are capable and have much more skills are ready to
learn advanced topics. However, those who aren’t capable and have less skills aren’t ready to
learn advanced topics.

Fan Ch'ih asked what constituted wisdom. The Master said, "To give one's self
earnestly to the duties due to men, and, while respecting spiritual beings, to
keep aloof from them, may be called wisdom." He asked about perfect virtue.
The Master said, "The man of virtue makes the difficulty to be overcome his
first business, and success only a subsequent consideration;-this may be called
perfect virtue."

The act of doing what is right for the people and respecting the spirits are what we call the
wisdom. If you genuinely live to do the best for yourself and to those around you, you are wise.
Meanwhile, a person who possesses benevolence is the first one in line who will encounter
difficulties in life and the last in line to gain or collect the rewards is what we call goodness. A
man with moral values will first prioritize solving the problems before contemplating the
benefits of success.

The Master said, "The wise find pleasure in water; the virtuous find pleasure
in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the
virtuous are long-lived."

In Chinese Taoist teachings, Water represents intelligence, stillness, and flexibility. It also
said that all great innovations and ideas are created in water. Water is also associated with the sea
which symbolizes a state of being active. The water or sea faces countless opportunities and
possibilities. The wise person faces all forms of difficulties and possibilities with positive
attitude. The wise are the ones who find joy in intelligence or stillness, emphasizing the
enjoyment that is being felt from finding the truth in things and being enlightened with it.
On the other hand, the Hills represents tranquility or the state of being balance, calm and
peaceful. The virtuous ones cannot be defeated by the problems or challenges in life, instead they
win it.

The Master said, "Ch'i, by one change, would come to the State of Lu. Lu, by
one change, would come to a State where true principles predominated."

The Master presents here the condition of the States Ch’i and Lu. This passage means that for
the Ch’I to attain change, rather than strive for perfection, work for it step by step. The State of
Ch’i should strive to be like the State of Lu. This is also applicable in people’s lives wherein for
example, you are striving to be the best pianist in the world, strive first to learn it’s fundamental
skills step by step, you should work hard for it to attain success. On the other hand, the State of
Lu should strive to be a state wherein principles should come first.

The Master said, "A cornered vessel without corners-a strange cornered
vessel! A strange cornered vessel!"

The cornered vessel which was being mentioned here is originally called ‘gu’ in China. It is a
container with a square base and a round cup on top that was used for wine offerings in Ancient
Shang Dynasty ritual ceremonies. What the master rants in this passage is that the cornered
vessel or the ‘gu’ was of a different shape which is clearly a violation of ritual rites. We can also
notice that the ‘Rectification of Names’ take part in this passage. According to the Rectification
of Names, “… a leader must be able to give the appropriate name to whatever they want to talk
about and must also make sure they do exactly as they say.” So, the Master wants also to imply
here is that “Say what you mean and mean what you say.”

Tsai Wo asked, saying, "A benevolent man, though it be told him,-'There is a

man in the well" will go in after him, I suppose." Confucius said, "Why should
he do so?" A superior man may be made to go to the well, but he cannot be
made to go down into it. He may be imposed upon, but he cannot be fooled."
 A superior man can’t be easily fooled. He doesn’t easily listen and believe to someone. When
he listens, he afterwards makes a judgement based on the evidence as to what to do next. The
point of the Master her is that before the superior man jumps into the well, he makes sure that
there’s really someone in the well and that the person can be safely rescued.

The Master said, "The superior man, extensively studying all learning, and
keeping himself under the restraint of the rules of propriety, may thus likewise
not overstep what is right."

The superior man continuously learns everything to expand his knowledge. He is doing this
whole obeying and not restraining any rules. He gives importance to the moral standards and
makes it a point to obey them in all circumstances wherein there’s no way he could
unintentionally overstep his limits when he does these things.

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the
Master swore, saying, "Wherein I have done improperly, may Heaven reject
me, may Heaven reject me!"

This passage talks about the Master visits Na -tsze (the concubine of Duke Ling of Wei),
while Tsze-lu seems displeased to see him there. In this passage, the Master vindicates himself to
Tsze-lu because of its treatment against him. He didn’t know why Tsze-lu was displeased to him.
The point here is that you really can’t please everyone.

The Master said, "Perfect is the virtue which is according to the Constant
Mean! Rare for a long time has been its practice among the people."

The Constant Mean that is being mentioned her that needs to be followed is the ‘Doctrine of
the Mean’ which is a text rich with symbolism and guidance to perfecting oneself. It represents
moderation, rectitude, objectivity, sincerity, honesty and propriety. The person who follows the
mean is on a path of duty and must never leave it. In this passage, the Doctrine of the mean is
rarely being practice by the people.

Tsze-kung said, "Suppose the case of a man extensively conferring benefits on

the people, and able to assist all, what would you say of him? Might he be
called perfectly virtuous?" The Master said, "Why speak only of virtue in
 connection with him? Must he not have the qualities of a sage? Even Yao and
Shun were still solicitous about this.

"Now the man of perfect virtue, wishing to be established himself, seeks also to
establish others; wishing to be enlarged himself, he seeks also to enlarge
others.

"To be able to judge of others by what is nigh in ourselves;-this may be called

the art of virtue."

This passage presents the true nature and art of virtue which is the ‘Goodness’ (ren). In the
conversation between Tsze-kung and the Master, Tsze-kung asks about if someone acts
generously towards the people and benefits the masses, can it be considered as ‘goodness’? The
Master answered Tsze-kung saying it is perfection, that even the great sages Yao and Shun
wouldn’t be able to match it. Good people help others to properly get on their own feet while
pursuing their own goals. They help people to achieve their goals while pursuing their own.
The part 6 of the Analects of Confucius presented us the virtues and principles in Chinese
culture which are used as themes to provide lessons to its readers. The themes presented are the
Nature of Goodness (仁/rén), Nature of Wisdom (知/zhī), and also Following the Way (道/dào).
II. Analysis of Two Panchatantra Tales
A. THE MONKEY AND THE CROCODILE (PANCHATANTRA TALE)
In the story, the monkey and the crocodile, monkey plays as the protagonist while the
crocodile and his wife plays as the antagonist who betrays the monkey’s trust. The setting of the
story happens in the jungle and in river bank.
The introduction starts at introducing us to the main characters of the story, which are the
monkey and the crocodile, and that the setting is in a jungle. And then moving up to the rising
action, it happens when the crocodile’s wife expresses her desire to eat the monkey’s heart.
Climbing up to the climax, it appears when the crocodile suddenly spill out his true intention to
the monkey. And there the monkey tricks the crocodile, saying that he left his heart on the tree,
and it is the coming of the falling action. And for the denouement, it happens when the monkey
gets back to his tree, and gives the crocodile a peace of mind.
As we observed to this story, a common type of conflict is shown. A conflict between others
or also known as, man vs. Man or good vs. Evil, whereas it shows how the monkey fought
against the crocodile.
The story, the monkey and the crocodile is written in the third person or omniscient objective.
We read about what happened, but we don’t know what’s going on iside the characters’ minds.
In terms of the theme, the monkey and the crocodile explores the themes of friendship,
betrayal, and greed. As we observed in the story, the monkey continuously gives mango fruit for
the crocodile and his wife for years without expecting anything in return. However, the
crocodile’s wife is greedy. She wasn’t satisfied with the mangoes and wanted the heart of the
monkey. She asked the crocodile to betray the monkey and get her the heart. Poor crocodile
agreed to this plan due to his love for his wife and he betrayed the monkey’s trust.
And, the values that we can gain in this story is that, never trust easily. Most people may look
like true to us, but the truth is, they’re not. Fake people often say right words that is why most
fall from it. Be wise all the time. Learn to listen from other people’s motive. As we can see on
the story, the crocodile suddenly invited the monkey for dinner, which he never did just once.
From that moment, we can sense that there’s something fishy. So, let us all not trust people like
the crocodile and his wife.

B. THE TORTOISE AND THE GEESE (PANCHATANTRA TALE)

In the story the tortoise and the geese, the tortoise plays as the antagonist while the geese
portray as protagonist, the setting is in the river bank and in the sky
 The introduction starts at introducing us to the main characters of the story, which are the
tortoise and the geese who are very close friend. The rising action is when the river is drying up
and they need to move in a new place as soon as possible, the geese are fine with that idea, but
the tortoise has a problem in moving in a new place because he doesn’t have wings for him to
fly, he asked a favour to his 2 geese friends for him to move as well, his 2 geese friends asked
him to bite the stick and never speak nor un-bite the stick, the stick will be hold by the geese as
they fly carrying the tortoise. The climax is when another animal shout at tortoise “Oh the poor
tortoise couldn’t fly” the tortoise got mad because of that. The falling action came in when he
started shouting back unfortunately, he fell down. The denouement is that the tortoise died.
As we have noticed on this story common type of conflict is shown in this story. A conflict
between others or also known as, man vs. man or good vs. evil, whereas it shows how the
tortoise fought against other animal who bullied him.
The story, the monkey and the crocodile is written in the third person or omniscient objective.
The Monkey and the Crocodile explores the themes of friendship, trust and anger. The values
that we can gain in this story is that, think before you speak. Listen to instructions, and follow
them.
III. Analysis of the Characters of Ramayana and Determine their Dharmic/Hindu Qualities
RAMAYANA CHARACTER LIST
There are actually lots of characters in the story and here are the notable characters who has
significant roles in the story.
 RAMA
The prince of Ayodhya, is the son of King Dasaratha and Queen Kausalya. He is a
manifestation of Vishnu, the Blue God and World Sustainer. In his own right, he is a noble,
strong and just guy. He is happily married to Sita, whom he adores. He also has a close
relationship with his brother Lakshmana. Rama has a significant role in Hinduism. He is one
of the most famous Hindu Gods, the seventh avatar of Vishnu, and the personification of
chivalry and virtue. Rama temples are found all over India, mostly flanked by shrines to his
monkey devotee Hanuman. He is the seventh incarnation of Vishnu, the personification of
chivalry and virtue, and one of the most well-known Hindu Gods. Rama temples can be
found all over India, usually flanked by shrines dedicated to Hanuman, Rama’s monkey
devotee. At death, he is the most commonly invoked god. Rama’s positive qualities include
the fact that he never lies to anybody, that he takes the initiative, that he never uses
derogatory words to hurt other people’s feelings, and so on.

 SITA
Sita was found lying in a furrow on holy ground by King Janak, who decided to raise her
as his daughter. She marries Rama and devotes herself to him to the point of going into exile
with him. She is regarded as an avatar of Vishnu’s consort Lakshml and is admired for her
virtue and grace. Sita is a Hindu goddess who is the embodiment of Lakshmi, the supreme
god Vishnu’s wife, and Rama, Lord Vishnu’s seventh avatar incarnation. Hindus hold Sita in
high regard as the ideal wife, daughter, and mother, and she is remembered for her fine
qualities and respected for possessing the noblest qualities of women. She’s known for her
selflessness, courage, and innocence.

 RAVANA
Akshasa, who spent many years doing penance for the God Siva in exchange for a great
blessing: he would never be killed by any God, demon, or other divine being. His arrogance,
combined with his intelligence and power, has allowed him to rule over a large portion of the
globe, wreaking havoc wherever he goes. Ravana is also the multi-headed demon king of
Lanka in Hindu mythology. Ravana’s ten heads and twenty arms allowed him to turn into
any shape he desired. He famously battled and ultimately lust a series of epic balles against
Lurd Fama, Vishnu’s seventh incarnation and the embodiment of evil. Despite his reputation
as the “ghost” king of Lanka, a symbol of evil, and the main antagonist of the epic
Ramayana, Rayala possessed a number of redeeming qualities. Ravana has many great
qualities, including being a great diplomat, a great Vedic scholar, a great warrior, and a great
Shiva devotee.

 LAKSHMANA
King Dasaratha’s son and Rama’s brother, Lakshmana, is the Hindu god of riches and
posterity. He is devoted to his brother, whom he has accompanied on many risky journeys
and adventures. His wife is Urmila, Sita’s younger sister. Lakshmana is represented as a
dutiful, loyal, humble, and dignified figure. He is most loyal to Rama, his half brother. He
also says that his loyalty is purely motivated by the fact that he is the younger, but it is clear
that it is more. Lakshmara shows his devotion to Rama by leaving his family behind to
follow and protect him during his long exile. He also shows that he is dedicated. Lakshmana
is also associated with virtue and modesty.

 KING DASARATHA
The king of Ayodhya was the lord of Rama, Lakshmana, Bharata, and Shatrughna. Out of
his three sons, he loves Rama the most and tries to shield him from hurt. The Ramayana epic
is heavily influenced by King Dasaratha’s relationships with Kaikeyi Aswapati and Rama.
Dasaratha’s dedication to Kaikeyi leads to his death and the events of the Ramayana epic. He
is a good king, kind, just, and popular among his subjects.

 VISHVAMITRA
He was once a king and is now a fantastic sage and wise man. After meditating for a long
time, he gained a number of magical abilities. He sends Rama on a quest to slay a demon and
lift Siva’s how, the first step in the epic journey of the future king. Vishvamitra was known
for his regal and often haughty attitude as a former king who ruled over such a large territory.
He was known for his fiery temper, and in his rage, he would curse people, draining his yogic
skills, which he had gained through a lot of penance. People feared his wrath and hoped that
the sensitive sape would not misunderstand their behavior. As a former king, Vishvamitra, on
the other hand, had a profound compassion for all beings. Trishank had mercy on him, so he
cheerfully spent all of the punya he had received from his tapas to help him ascend to the
heavens. After achieving the rank of brahmarishi, he was known for using the power of his
tapas to benefit those in need, regardless of the cost to himself.
 GANGA
Himavan’s daughter and a goddess. Because of her incomparable elegance, she was
offered to the Devas and became the Milky Way. Later, Siva transported her to Earth, where
she became the Cangca River. According to the Ramayana, she is the firstborn of Himayat,
the personification of the Himalayas, and the granddaughter of the mother goddess Parvati.
Other texts, on the other hand, credit her lineage to Vishnu, the preserver deity. Her
ascension to earth was aided by the god Shiva and made possible by a royal sage named
Bhagiratha, according to legend. In the Mahabharata epic, Ganga is the mother of the warrior
Dhishma. Ganga is known as humanity’s mother in Hinduism. Pilgrims believe that
immersing the ashes of their loved ones in the Ganga would bring the Souls (purified spirits)
closer to moksha, or liberation from the cycle of life.

 SIVA/SITIVA
Siva is a part of Hinduism’s great: trinity, alongside Vishnu and Brahma. He is a great
ascetic who spends a lot of time in meditation. He can channel the energies of other gods,
devas, and supernatural powers, and he often bestows blessings and wishes on those who
practice devotion meditation (‘tapasya’). His wife’s name is Parvati. Shiva is known as “The
Destroyer” within the Trimurd, which also includes Brahma and Vishnu. Shiva is the
Shaivate religion’s Supreme Lord, who creates, protects, and transforms the earth. In
Hinduism’s Smarta tradition’s Panchayatana puja, he is one of five comparable deities. The
qualities of Lord Shiva are enthralling. Each of his virtues has the ability to make the world a
more lovely and enjoyable place to live. 1 Shiva will teach us many things, including
compassion, graciousness, and redemption. Shiva is known for his compassionate and
accessible demeanor.

 KUSHA
Lava, one of the youths Valmiki received from Narada, was taught the Ramayana by
Valmiki. He is Rama’s son, but he is totally unaware of it. Kusha and his twin brother Lava
were Rama and Sita’s daughters. Their tale is told in the Ramayana and other versions of the
Hindu epic. He ruled the entire region of Kashmir, the Indus River, and the Hindu Kush as
India’s frontier lands known as Hindu Kush Kshetra, and established the cities of Kashmir in
the valley and Kasur in the base lands with Lavapuri or Lava (his twin brother).

 VASHISTA
Guru to King Dasaratha, he provides divine guidance to the king and royal family. Sage
Vasishtha is found among the Saptarishis, or seven stars of the constellation. Vasishtha is the
Sanskrit word for “unrivaled brilliance.” According to his name, he has conquered all
negative qualities such as desire, anger, miserliness, envy, and pride. He was found to be
their teacher by Lord Rama and King Harischandra. He was one of the writers of the “Rig
Veda,” a Hindu scripture with thousands of years of history.

 RISHYARINGA
He is a great rishi who preside over King Dasaratha’s son sacrifice. He’s often depicted
as a hybrid of a deer and a man. A boy born with deer horns became a seer and was seduced
by royal courtesans in Hindu mythology, with various results depending on the plot
variations.

 TADAKA
She was transformed into a demon when she tried to seduce the rishi Agastya (rakshasi).
She consumes the blood of living beings and annihilates everything she perceives to be a
ghost. In one of his first great deeds, Rama breaks Sher’s curse by killing her. She was a
lovely princess who was wooed by Sunda, a Rakshas, and married him. She was a Yaksha
princess and the only child of Suketu, the Yaksha king. She gave birth to Subahu and
Maricha Sunda’s two sons. When Suketu and Sunda were cursed to death by Rishi Agastya,
Tadaka took it upon herself to avenge the sage (with the help of her son, Subahu). As a result
of this, they both received the Rishi’s wrath. Agastya cast a curse on Tadaka.

 KAIKEYI
King Dasaratha’s third and youngest wife, as well as Bharata’s mother. Her attractiveness
has made her well-known. He offered to grant her any request she made after she saved
Dasaratha’s life in battle. Her maid’s worlds inspired her. Manthara later demands this favor
in order for Bharata to be proclaimed king and Rama to be sent into the forest. She is the
second consort of King Dasharatha and Queen of Ayodhya in the Hindu epic Ramayana. Out
of Dashrath’s three wives, Kaikeyi was the most significant. She was a brave warrior and the
princess of who fought alongside her husband in battle. Bharata’s mother’s name was
Kaikeyi, and her mind had been poisoned by Manthara, her maid, who was initially loving
and motherly to her stepson, Rama. Kaikeyi is the most human of all the Ramayana’s
characters, despite her flaws. Not entirely decent and pure, but not entirely bad either.

 SUMITRA
Her children are Lakshmana and Shatrughna. Sumitra is the third consort and queen of
King Dasharatha of Ayodhya’s three wives. She is the mother of twins Lakshmana and
Shatrughna, according to the Hindu epic Ramayana. She was from the ancient kingdom of
Kashi. Dasaratha’s wives consider her to be the wisest. Sumitra is reputed to be more
powerful and ruthless than Kaikeyi. One of her many characteristics, however, is servitude.
She is devoted to her husband, the principal queen Kaushalya, despite the fact that she is
neither the principal queen nor the favoured one. She is also known for sacrificing her son
Lakshmana by allowing Rama to abduct him. Before she married, she was the princess of
Kas.

 KAUSALYA
Rama’s girlfriend and Dasaratha’s first wife. The oldest and wisest of the wives, she is.
She adores her son Rama, despite not having a close relationship with her husband. She was
the queen of the Kosala Kingdom and the mother of Rama. In the Hindu epic Ramayana,
Kaushalya was the wife of King Dasharatha, the mother of Lord Rama, and the eldest queen
of Ayodhya. She was Shanta’s mother as well. Shanta is said to be in Baalkand in the
Valmiki Ramayana. Rama, the seventh Avatar (incarnation) of the God Vishnu and the great
king of Ayodhya, was born as a result of Kausalya’s power. The entire story of the
Ramayana revolves around Rama, her son. If it hadn’t been for her, King Rama would not
have existed

 MANTHARA
Kaikeyi’s maid is a senior citizen. Since King Manthara was Kaikeyi’s hunchaback maid
servant, she inspired Kaikeyi to ask Dasaratha to exile Rama and replace him with Bharata.
Kaikeyi has been her mother since she was born. She makes a major contribution to this epic
that is sometimes overlooked. She had been with Kaileyi since she was born. Manthara did
not abandon Kaikeyi after her marriage and remained with her in her husband’s palace. She
was the one who persuaded Kaikeyi to imprison Lord Ram for 14 years in the forest and
crown Bharat as king. The link between Manthara and Hinduism is that a negative person
may also be a blessing in disguise. Manthara is a variation of the words mind and shake. If
you want to be good, don’t let your Mann shake. Right judgment and a calm mind Obtain
success. Seek the advice of someone who is trustworthy and whom you can fully trust. Bad
people or planets appear in everyone’s life to demonstrate the path to success; all we have to
do is trust the universe’s process and keep going forward without questioning or stopping.
Like destiny, she is crooked and unpredictable; pursue destiny’s path only if you can trust,
believe, and have a positive outlook like Lord Rama.

 CUHA
He is the Hunters’ King, ruling over Shringibcrapura near the wildernc33. He is a Rams
Devoted servant. As a boataman, Guha is one of the two Hindu epics. During Rama’s exile
from Ayodhya by his stepmother, Guha assists him in crossing the river. Guha comes from
the Sanskrit word “Guhan,” which means “one wino lives in the heart cave.” It alludes to
Hinduism’s belief that the divine resides in each person’s heart and functions as the life force
—his links to Hinduism.

 BHARATA
He is Rama’s, Lakshmana’s, and Shutrughna’s half-brother, and the son of King
Dasaratha and Fid Queen Kaikeyi. Bharata is the son of Dasaratha and Kalkeyl. He is
dedicated to his brother Raine and works tirelessly to undo the harm that his mother Kalkey
has caused. Bharatha, like his brothers, is a professional warrior and a thoughtful person.
When he learns that Kaikeyi forced Dasaratha to appoint him as the next emperor of Kosala
instead of Rama, he becomes enraged. His Hinduism connection is that he was the emblem
of dharma and idealism after Rama. He is said to have been born in the aspect of the
Sudarshana Chakra, the most famous of Vishnu’s Panchayudhas, according to the Valmiki
Ramayana.

 SHATRUGHNA
Lakshmana is his twin brother, and Rama and Bharata are his half-brothers. King
Dasaratha and Queen Sumitra’s son (she drank two sips from the sacred cup, and thus had
twins) Lakshmana is his twin brother, and Rama and Bharata are his half-brothers. His
brother Fharata, Rama, is still with him. The four brothers in the Ramayana story are
Laksmana, Bharatha, and Shatrughna. The task of Shatrughna is to assist Rama in His lila by
being present, and these four came as the four brothers of the Ramayana lila. Shatrughna
was, in reality, Lord Vishnu’s Conch. When the supreme personality made the decision to
come to Earth, his Ayudha followed suit. Lord Vishnu’s conch was Shatrudhan, and
Bharatha was the Sudarshan Chakra. They all agreed to come to earth and serve Lord Vishnu
in the form of Sri Rem, including Shesh Naas. Although he only had a minor role in the
Ramayana, Shatrughra was crucial to the epic’s main story and target.

 SUMANTRA
He is the one who forcibly exiles Rama against his will. Sumantra asks Rama to join him
as he crosses the river, but Rama sends Sumantra back to Ayodhya. Sumantra tells Dasaratha
all that has happened. After all of these dramatic incidents, Dasaratha wails and faints, is
rebuked by Kausalya, relates an incident in which he was cursed, and eventually dies. In
Valmiki, the tale is told in this manner. Whereas rialtos to Hinduism, the attachment comes
with expectations. We must always keep in mind that nothing, even familial ties, is
permanent. People we care about can grow apart from us at some point. Circumstances can
force them to relocate, even though they do not want to. If we have been too attached to
them, we would be unable to endure the pain of separation at such times. In a discourse, D.
Gnanasundaram stated that this is what happened in the case of Dasaratha.

 SURPANAKHA
Ravana's sister and a strong rakshast. She tries to seduce Rama and kill Sita, but the
princely brothers attack her. She gathers the rakshasa army to confront Rama. In the
Ramayana, Swayamprabha and Surpanakha represent the good and bad single women.
Swayamprabha stands out in this story because most women in the Ramayana are married.
There are 'right' wives and 'poor' wives within the confines of marriage. Surpanakha is the
only other single woman in the Ramayana, apart from Swayamprabha. Since Surpanakha is
severely punished by Rama because her actions go well beyond her own protection and well-
being. In Hinduism, their relationship is that both of these women choose to live lives outside
of marriage, and the text is straightforward on who made the better decision.

 MARICHA
Ravana's son, a rakshasa. With the aid of a purifying mystical sword, Rama vanquished
him, and he renounced his evil ways to become a rishi. Maricha's experience of Rama is
exceptional. Maricha is now reformed and leads an ascetic's life in the forest, living in dread
of Rama. Even the syllable a' terrifles him with the thought: of Rama. Words such as 'ratna",
ratham, cause fear in him, he says. The trees in the forest appear as Rama to him. Maricha
tells Ravana that Rama is the embodiment of dharma. He employs his strength and valour in
the service of dharma Ravana is committing grave sin by desiring Sita and the consequences
would certainly be disastrous for Lanka and the rakshasas.

 KHARA
A rakshasa is Ravana's cousin. He is the king of Janasthana, a kingdom near Rama's exile
forest. He is a rich man who enjoys assassinating rishis and disrupting religious rituals. Khara
was a man-eating Rakshasa in the Hindu epic "Ramayana." Rama killed him during his
assault on Lanka to free Sita, and he was Rayana's younger cousin. His Hinduism connection
was that Hindus believed that human souls are eternal, which is why he was regarded as the
man-eating Rakshasa.

 KABANDHA
A frightening rakshasa that lacks both legs and a head. Arms and a gaping mouth are all
that's left. Before Indra transformed him into this hideous form, he was a celestial archer.
Sugriva, the Vanaras prince, is to be pursued by the brothers. Kabandha was once a
gandharva who was cursed to become a rakshasa by a sage called Sthuulashira. The sage
converted him into an ugly demon, and it was said that only Dasaratha's sons could free him
from the curse. Kabandha was overjoyed after receiving Lord Brahma's blessing and decided
to put his skills to the test against Lord I. The mighty Indra, on the other hand, rammed
Kabandha's head and thighs into his body with his strong thunderbolt. Indra was begged by
the rakshasa to kill him rather than leave him in such a state.

 JATAYU
A magnificent golden eagle with a human-like expression. After being loyal to King
Dasaratha, he pledges his service to Rama. Jatayu was the king of all the eagle tribes, the son
of Aruna, and the nephew of Garuda, and he sacrificed himself to defend Sita from Ravana.
When Ravana is on his way to Lanka after kidnapping Sita, he tries to rescue her from
Ravana in the form of a (eagle). Sampati was his brother’s name. His connection to
Hinduism is that everyone who prioritizes dharma in their lives seeks to do the right thing in
accordance with their duties and abilities.

 SUGRIVA
The real king of the magical monkey race known as the vanaras. His brother Vali usurped
his throne, and he promises to serve Rama and Lakshmana if they can reclaim it for him.
Sugriva was Vali’s younger brother and succeeded him as ruler of the vanara kingdom of
Kishkindha, Ruma being his wife. Surya, the Hindu sun god, and Vriksharaja were his
parents. Sugriva’s attachment to Hinduism is lucky in the Ramayana, as he is able to align
himself with Rama, and their relationship proves beneficial to both of them. When Sita went
missing and Rama and Lakshmana went in search of her near the Pampa lake, the
circumstances favored the blossoming of Rama and Sugriva’s friendship.

 HANUMAN
Sugriva’s confidante. He is the son of Vayu, the wind god, and the Vanari princess.
Hanuman is a Hindu god and Rama’s divine vanara friend. Hanuman is a character in the
Hindu epic Ramayana who is one of the main characters. Hanuman is the son of the wind-
god Vayu, who in several stories played a direct role in Hanuman’s birth. He is an ardent
devotee of Rama and one of the cairanjivis. Hanuman appears in a variety of other books,
including the epic Mahabharata and various Puranas. His strongest link to Hinduism is his
position as a sign of strength and energy. Hanuman is remembered for his selfless devotion to
Rama and is worshipped for his unwavering devotion to the Deity.

 VIBHEESHANA/ VIBISHANA
 Ravana’s younger brother, Ravana’s younger brother, Ravana’s younger brother Despite
being a Rama’s army and refusing to listen to his advice, he is wise and sweet. The act of
surrender, according to the Vaishnava tradition, has six components: adhering to the ethical
course of the scriptures and avoiding the actions sanctioned in them, absolute confidence in
the Lord’s safety, knowing one’s inability to defend oneself and feeling fully reliant on Him
and His grace, utter engagement with the Lord, and, above all, renunciation of the sense of I
and Mine in its entirety. According to Srimat Jaya Srinivasan, the concept of this as the most
powerful means of redemption is exemplified in the sense of Vibhishana’s surrender. In his
case, all six conditions are met, and the Lord is able to consider his request for refuge.

 SAMPATI
A great golden eagle, Jatayu’s child. His wings were burned when he flew too close to
the son. Sampati was the elder brother of Latayu, the mighty eagle. In the great Indian epic
Ramayana, two characters called Jatayu and Sampati were responsible for assisting in the
unfolding of events in the great war between Ravana and Lord Rama. Aruna’s sons, Jatavu
and Sampati, were Garuda’s nephews. Aruna is said to be the embodiment of the rising sun’s
reddish glow. Garuda is Lord Vishnu’s vehicle, or yahana. Surya, the sun god, is said to have
used Aruna as his charioteer. The reddish glow of the sun, personified by Aruna, is said to
have spiritual powers. Sampati’s Hinduism connections include his courage and selflessness,
as well as his assistance in moving the story forward by battling Rayana and disclosing Sita’s
position.

 JAMBAVANA
The King of Riksharaj (magical bears). Sugriva and Rama have him as an ally. In
Hinduism, Jambavna, also known as Jambavanta, is the divine-king of bears, created by the
god Brahma to aid the avatar in his fight against Lanka king Ravana, lambavan plays a
number of important roles. When Brahma yawned from His mouth, he is said to have been
born as a bear. He is Brahma’s son. Sri Maha Vishnu is so strong and powerful physically
that when he was growing up as Trivikrama in his Vamana incarnation, he circumambulated
the Lord 21 times.