Rama

Gold carving depiction of the legendary Ayodhya at the Ajmer Jain temple.

Rama was born on the ninth day of the lunar month Chaitra (March–April), a day celebrated across India as Ram Navami. This coincides with one of the four Navratri on the Hindu calendar, in the spring season, namely the Vasantha Navratri.[30]

The ancient epic Ramayana states in the Balakhanda that Rama and his brothers were born to Kaushalya and Dasharatha in Ayodhya, a city on the banks of Sarayu River.[31][32] The Jain versions of the Ramayana, such as the Paumacariya (literally deeds of Padma) by Vimalasuri, also mention the details of the early life of Rama. The Jain texts are dated variously, but generally pre-500 CE, most likely sometime within the first five centuries of the common era.[33] Moriz Winternitz states that the Valmiki Ramayana was already famous before it was recast in the Jain Paumacariya poem, dated to the second half of the 1st century, which pre-dates a similar retelling found in the Buddha-carita of Asvagosa, dated to the beginning of the 2nd century or prior.[34]

Dasharatha was the king of Kosala, and a part of the solar dynasty of Iksvakus. His mother's name Kaushalya literally implies that she was from Kosala. The kingdom of Kosala is also mentioned in Buddhist and Jaina texts, as one of the sixteen Maha janapadas of ancient India, and as an important center of pilgrimage for Jains and Buddhists.[31][35] However, there is a scholarly dispute whether the modern Ayodhya is indeed the same as the Ayodhya and Kosala mentioned in the Ramayana and other ancient Indian texts.[36][note 2]

Rama is portrayed in Hindu arts and texts as a compassionate person who cares for all living beings.[38]

Rama had three brothers, according to the Balakhanda section of the Ramayana. These were Lakshmana, Bharata and Shatrughna.[3] The extant manuscripts of the text describes their education and training as young princes, but this is brief. Rama is portrayed as a polite, self-controlled, virtuous youth always ready to help others. His education included the Vedas, the Vedangas as well as the martial arts.[39]

The years when Rama grew up are described in much greater detail by later Hindu texts, such as the Ramavali by Tulsidas. The template is similar to those found for Krishna, but in the poems of Tulsidas, Rama is milder and reserved introvert, rather than the prank-playing extrovert personality of Krishna.[3]

The Ramayana mentions an archery contest organised by King Janaka, where Sita and Rama meet. Rama wins the contest, whereby Janaka agrees to the marriage of Sita and Rama. Sita moves with Rama to his father Dashratha's capital.[3] Sita introduces Rama's brothers to her sister and her two cousins, and they all get married.[39]

While Rama and his brothers were away, Kaikeyi, the mother of Bharata and the second wife of King Dasharatha, reminds the king that he had promised long ago to comply with one thing she asks, anything. Dasharatha remembers and agrees to do so. She demands that Rama be exiled for fourteen years to Dandaka forest.[39] Dasharatha grieves at her request. Her son Bharata, and other family members become upset at her demand. Rama states that his father should keep his word, adds that he does not crave for earthly or heavenly material pleasures, neither seeks power nor anything else. He talks about his decision with his wife and tells everyone that time passes quickly. Sita leaves with him to live in the forest, the brother Lakshmana joins them in their exile as the caring close brother.[39]

• 
  Rama, along with his younger brother Lakshmana and wife Sita, exiled to the forest.
• 
  Rama in Forest
• 
  Ravana's sister Suparnakha attempts to seduce Rama and cheat on Sita. He refuses and spurns her (above).
• 
  Ravana kidnapping Sita while Jatayu on the left tried to help her. 9th-century Prambanan bas-relief, Java, Indonesia.
• 
  Hanuman meets Rama in the forest.

Rama heads outside the Kosala kingdom, crosses Yamuna river and initially stays at Chitrakuta, on the banks of river Mandakini, in the hermitage of sage Vasishtha.[40] During the exile, Rama meets one of his devotee, Shabari who happened to love him so much that when Rama asked something to eat she offered her ber, a fruit. But every time she gave it to him she first tasted it to ensure, it was sweet and tasty. Such was the level of her devotion. Rama also understood her devotion and ate all the half-eaten bers given by her. Such was the reciprocation of love and compassion he had for his people. This place is believed in the Hindu tradition to be the same as Chitrakoot on the border of Uttar Pradesh and Madhya Pradesh. The region has numerous Rama temples and is an important Vaishnava pilgrimage site.[40] The texts describe nearby hermitages of Vedic rishis (sages) such as Atri, and that Rama roamed through forests, lived a humble simple life, provided protection and relief to ascetics in the forest being harassed and persecuted by demons, as they stayed at different ashrams.[40][41]

After ten years of wandering and struggles, Rama arrives at Panchavati, on the banks of river Godavari. This region had numerous demons (rakshashas). One day, a demoness called Shurpanakha saw Rama, became enamored of him, and tried to seduce him.[39] Rama refused her. Shurpanakha retaliated by threatening Sita. Lakshmana, the younger brother protective of his family, in turn retaliated by cutting off the nose and ears of Shurpanakha. The cycle of violence escalated, ultimately reaching demon king Ravana, who was the brother of Shurpanakha. Ravana comes to Panchavati to take revenge on behalf of his family, sees Sita, gets attracted, and kidnaps Sita to his kingdom of Lanka (believed to be modern Sri Lanka).[39][41]

Rama and Lakshmana discover the kidnapping, worry about Sita's safety, despair at the loss and their lack of resources to take on Ravana. Their struggles now reach new heights. They travel south, meet Sugriva, marshall an army of monkeys, and attract dedicated commanders such as Hanuman who is a minister of Sugriva.[42] Meanwhile, Ravana harasses Sita to be his wife, queen or goddess.[43] Sita refuses him. Ravana is enraged. Rama ultimately reaches Lanka, fights in a war that has many ups and downs, but ultimately Rama prevails, kills Ravana and forces of evil, and rescues his wife Sita. They return to Ayodhya.[39][44]

Scene from the Hindu epic poem the Ramayana - the return of the victors (chromolitho)

Rama Raj Tilak from Ramayana

The return of Rama to Ayodhya is celebrated with his coronation. It is called Rama pattabhisheka, and his rule itself as Rama rajya described to be a just and fair rule.[45][46] It is believed by many that when Rama returned people celebrated their happiness with diyas (lamps), and the festival of Diwali is connected with Rama's return.

Upon Rama's accession as king, rumours emerge that Sita may have gone willingly when she was with Ravana; Sita protests that her capture was forced. Rama responds to public gossip by renouncing his wife, and asking her to undergo a test before Agni (fire). She does, and passes the test. Rama and Sita live happily together in Ayodhya, have twin sons named Luv and Kush, in the Ramayana and other major texts.[41] However, in some revisions, the story is different and tragic, with Sita dying of sorrow for her husband not trusting her, making Sita a moral heroine and leaving the reader with moral questions about Rama.[47][48] In these revisions, the death of Sita leads Rama to drown himself. Through death, he joins her in afterlife.[49] Rama dying by drowning himself is found in the Myanmar version of Rama's life story called Thiri Rama.[50]

Rama's legends vary significantly by the region and across manuscripts. While there is a common foundation, plot, grammar and an essential core of values associated with a battle between good and evil, there is neither a correct version nor a single verifiable ancient one. According to Paula Richman, there are hundreds of versions of "the story of Rama in India, southeast Asia and beyond".[51][52] The versions vary by region reflecting local preoccupations and histories, and these cannot be called "divergences or different tellings" from the "real" version, rather all the versions of Rama story are real and true in their own meanings to the local cultural tradition, according to scholars such as Richman and Ramanujan.[51]

The stories vary in details, particularly where the moral question is clear, but the appropriate ethical response is unclear or disputed.[53][54] For example, when demoness Shurpanakha disguises as a woman to seduce Rama, then stalks and harasses Rama's wife Sita after Rama refuses her, Lakshmana is faced with the question of appropriate ethical response. In the Indian tradition, states Richman, the social value is that "a warrior must never harm a woman".[53] The details of the response by Rama and Lakshmana, and justifications for it, has numerous versions. Similarly, there are numerous and very different versions to how Rama deals with rumours against Sita when they return victorious to Ayodhya, given that the rumours can neither be objectively investigated nor summarily ignored.[55] Similarly the versions vary on many other specific situations and closure such as how Rama, Sita and Lakshmana die.[53][56]

The variation and inconsistencies are not limited to the texts found in the Hinduism traditions. The Rama story in the Jainism tradition also show variation by author and region, in details, in implied ethical prescriptions and even in names – the older versions using the name Padma instead of Rama, while the later Jain texts just use Rama.[57]

The primary source of the life of Rama is the Sanskrit epic Ramayana composed by Rishi Valmiki.

Rama (left third from top) depicted in the Dashavatara (ten incornations) of Vishnu. Painting from Jaipur, now at the Victoria and Albert Museum

The epic had many versions across India's regions. The followers of Madhvacharya believe that an older version of the Ramayana, the Mula-Ramayana, previously existed. The Madhva tradition considers it to have been more authoritative than the version by Valmiki.

Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram, and the following vernacular versions of Rama's life story:[71]

• Ramavataram or Kamba-Ramayanam in Tamil by the poet Kambar in Tamil (12th century)
• Saptakanda Ramayana in Assamese by poet Madhava Kandali (14th century)
• Krittivasi Ramayan in Bengali by poet Krittibas Ojha (15th century)
• Ramcharitmanas in Hindi by sant Tulsidas (16th-century)
• Pampa Ramayana, Torave Ramayana by Kumara Valmiki and Sri Ramayana Darshanam by Kuvempu in Kannada;
• Ramayana Kalpavruksham by Viswanatha Satyanarayana and Ramayana by Ranganatha in Telugu;
• Vilanka Ramayana in Odia;
• Eluttachan in Malayalam (this text is closer to the Advaita Vedanta-inspired rendition Adhyatma Ramayana).[72]

The epic is found across India, in different languages and cultural traditions.[73]

Adhyatma Ramayana is a late medieval Sanskrit text extolling the spiritualism in the story of Ramayana. It is embedded in the latter portion of Brahmānda Purana, and constitutes about a third of it.[74] The text philosophically attempts to reconcile Bhakti in god Rama and Shaktism with Advaita Vedanta, over 65 chapters and 4,500 verses.[75][76]

The text represents Rama as the Brahman (metaphysical reality), mapping all attributes and aspects of Rama to abstract virtues and spiritual ideals.[76] Adhyatma Ramayana transposes Ramayana into symbolism of self study of one's own soul, with metaphors described in Advaita terminology.[76] The text is notable because it influenced the popular Ramcharitmanas by Tulsidas,[74][76] and inspired the most popular version of Nepali Ramayana by Bhanubhakta Acharya.[77] This was also translated by Thunchath Ezhuthachan to Malayalam, which lead the foundation of the language itself.

The Ramayana is a Sanskrit text, while Ramacharitamanasa retells the Ramayana in a vernacular dialect of Hindi language,[78] commonly understood in northern India.[79][80][81] Ramacharitamanasa was composed in the 16th century by Tulsidas.[82][83][78] The popular text is notable for synthesising the epic story in a Bhakti movement framework, wherein the original legends and ideas morph in an expression of spiritual bhakti (devotional love) for a personal god.[78][84][note 3]

Tulsidas was inspired by Adhyatma Ramayana, where Rama and other characters of the Valmiki Ramayana along with their attributes (saguna narrative) were transposed into spiritual terms and abstract rendering of an Atma (soul, self, Brahman) without attributes (nirguna reality).[74][76][86] According to Kapoor, Rama's life story in the Ramacharitamanasa combines mythology, philosophy, and religious beliefs into a story of life, a code of ethics, a treatise on universal human values.[87] It debates in its dialogues the human dilemmas, the ideal standards of behaviour, duties to those one loves, and mutual responsibilities. It inspires the audience to view their own lives from a spiritual plane, encouraging the virtuous to keep going, and comforting those oppressed with a healing balm.[87]

The Ramacharitmanas is notable for being the Rama-based play commonly performed every year in autumn, during the weeklong performance arts festival of Ramlila.[17] The "staging of the Ramayana based on the Ramacharitmanas" was inscribed in 2008 by UNESCO as one of the Intangible Cultural Heritages of Humanity.[88]

Yoga Vasistha is a Sanskrit text structured as a conversation between young Prince Rama and sage Vasistha who was called as the first sage of the Vedanta school of Hindu philosophy by Adi Shankara.[90] The complete text contains over 29,000 verses.[90] The short version of the text is called Laghu Yogavasistha and contains 6,000 verses.[91] The exact century of its completion is unknown, but has been estimated to be somewhere between the 6th century to as late as the 14th century, but it is likely that a version of the text existed in the 1st millennium.[92]

The Yoga Vasistha text consists of six books.[93] The first book presents Rama's frustration with the nature of life, human suffering and disdain for the world.[93] The second describes, through the character of Rama, the desire for liberation and the nature of those who seek such liberation.[93] The third and fourth books assert that liberation comes through a spiritual life, one that requires self-effort, and present cosmology and metaphysical theories of existence embedded in stories.[93] These two books are known for emphasising free will and human creative power.[93][94] The fifth book discusses meditation and its powers in liberating the individual, while the last book describes the state of an enlightened and blissful Rama.[93][95]

Yoga Vasistha is considered one of the most important texts of the Vedantic philosophy.[96] The text, states David Gordon White, served as a reference on Yoga for medieval era Advaita Vedanta scholars.[97] The Yoga Vasistha, according to White, was one of the popular texts on Yoga that dominated the Indian Yoga culture scene before the 12th century.[97]

Other important historic Hindu texts on Rama include Bhusundi Ramanaya, Prasanna raghava, and Ramavali by Tulsidas.[3][98] The Sanskrit poem Bhaṭṭikāvya of Bhatti, who lived in Gujarat in the seventh century CE, is a retelling of the epic that simultaneously illustrates the grammatical examples for Pāṇini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language.[99]

Another historically and chronologically important text is Raghuvamsa authored by Kalidasa.[100] Its story confirms many details of the Ramayana, but has novel and different elements. It mentions that Ayodhya was not the capital in the time of Rama's son named Kusha, but that he later returned to it and made it the capital again. This text is notable because the poetry in the text is exquisite and called a Mahakavya in the Indian tradition, and has attracted many scholarly commentaries. It is also significant because Kalidasa has been dated to between the 4th and 5th century CE, suggesting that the Ramayana legend was well established by the time of Kalidasa.[100]

The Mahabharata has a summary of the Ramayana. The Jainism tradition has extensive literature of Rama as well, but generally refers to him as Padma, such as in the Paumacariya by Vimalasuri.[33] Rama and Sita legend is mentioned in the Jataka tales of Buddhism, as Dasaratha-Jataka (Tale no. 461), but with slightly different spellings such as Lakkhana for Lakshmana and Rama-pandita for Rama.[101][102][103]

The chapter 4 of Vishnu Purana, chapter 112 of Padma Purana, chapter 143 of Garuda Purana and chapters 5 through 11 of Agni Purana also summarise the life story of Rama.[104] Additionally, the Rama story is included in the Vana Parva of the Mahabharata, which has been a part of evidence that the Ramayana is likely more ancient, and it was summarised in the Mahabharata epic in ancient times.[105]

Rama Navami is a spring festival that celebrates the birthday of Rama. The festival is a part of the spring Navratri, and falls on the ninth day of the bright half of Chaitra month in the traditional Hindu calendar. This typically occurs in the Gregorian months of March or April every year.[109][110]

The day is marked by recital of Rama legends in temples, or reading of Rama stories at home. Some Vaishnava Hindus visit a temple, others pray within their home, and some participate in a bhajan or kirtan with music as a part of puja and aarti.[111] The community organises charitable events and volunteer meals. The festival is an occasion for moral reflection for many Hindus.[112][113] Some mark this day by vrata (fasting) or a visit to a river for a dip.[112][114][115]

The important celebrations on this day take place at Ayodhya, Sitamarhi,[116] Janakpurdham (Nepal), Bhadrachalam, Kodandarama Temple, Vontimitta and Rameswaram. Rathayatras, the chariot processions, also known as Shobha yatras of Rama, Sita, his brother Lakshmana and Hanuman, are taken out at several places.[112][117][118] In Ayodhya, many take a dip in the sacred river Sarayu and then visit the Rama temple.[115]

Rama Navami day also marks the end of the nine-day spring festival celebrated in Karnataka and Andhra Pradesh called Vasanthothsavam (Festival of Spring), that starts with Ugadi. Some highlights of this day are Kalyanam (ceremonial wedding performed by temple priests) at Bhadrachalam on the banks of the river Godavari in Bhadradri Kothagudem district of Telangana, preparing and sharing Panakam which is a sweet drink prepared with jaggery and pepper, a procession and Rama temple decorations.

In Northern, Central and Western states of India, the Ramlila play is enacted during Navratri by rural artists (above).

Rama's life is remembered and celebrated every year with dramatic plays and fireworks in autumn. This is called Ramlila, and the play follows Ramayana or more commonly the Ramcharitmanas.[119] It is observed through thousands[15] of Rama-related performance arts and dance events, that are staged during the festival of Navratri in India.[120] After the enactment of the legendary war between Good and Evil, the Ramlila celebrations climax in the Dussehra (Dasara, Vijayadashami) night festivities where the giant grotesque effigies of Evil such as of demon Ravana are burnt, typically with fireworks.[88][121]

The Ramlila festivities were declared by UNESCO as one of the "Intangible Cultural Heritages of Humanity" in 2008. Ramlila is particularly notable in historically important Hindu cities of Ayodhya, Varanasi, Vrindavan, Almora, Satna and Madhubani – cities in Uttar Pradesh, Uttarakhand, Bihar and Madhya Pradesh.[88][122] The epic and its dramatic play migrated into southeast Asia in the 1st millennium CE, and Ramayana based Ramlila is a part of performance arts culture of Indonesia, particularly the Hindu society of Bali, Myanmar, Cambodia and Thailand.[123]

In some parts of India, Rama's return to Ayodhya and his coronation is the main reason for celebrating Diwali, also known as the Festival of Lights.

In Guyana, Diwali is marked as a special occasion and celebrated with a lot of fanfare. It is observed as a national holiday in this part of the world and some ministers of the Government also take part in the celebrations publicly. Just like Vijayadashmi, Diwali is celebrated by different communities across India to commemorate different events in addition to Rama's return to Ayodhya. For example, many communities celebrate one day of Diwali to celebrate the Victory of Krishna over the demon Narakasur.

Rama's story is a major part of the artistic reliefs found at Angkor Wat, Cambodia. Large sequences of Ramayana reliefs are also found in Java, Indonesia.[124]

Rama's life story, both in the written form of Sanskrit Ramayana and the oral tradition arrived in southeast Asia in the 1st millennium CE.[125] Rama was one of many ideas and cultural themes adopted, others being the Buddha, the Shiva and host of other Brahmanic and Buddhist ideas and stories.[126] In particular, the influence of Rama and other cultural ideas grew in Java, Bali, Malaya, Burma, Thailand, Cambodia and Laos.[126]

The Ramayana was translated from Sanskrit into old Javanese around 860 CE, while the performance arts culture most likely developed from the oral tradition inspired by the Tamil and Bengali versions of Rama-based dance and plays.[125] The earliest evidence of these performance arts are from 243 CE according to Chinese records. Other than the celebration of Rama's life with dance and music, Hindu temples built in southeast Asia such as the Prambanan near Yogyakarta (Java), and at the Panataran near Blitar (East Java), show extensive reliefs depicting Rama's life.[125][127] The story of Rama's life has been popular in Southeast Asia.[128]

In the 14th century, the Ayutthaya Kingdom and its capital Ayuttaya was named after the Hindu holy city of Ayodhya, with the official religion of the state being Theravada Buddhism.[129][130] Thai kings, continuing into the contemporary era, have been called Rama, a name inspired by Rama of Ramakien – the local version of Sanskrit Ramayana, according to Constance Jones and James Ryan. For example, King Chulalongkorn (1853-1910) is also known as Rama V, while King Vajiralongkorn who succeeded to the throne in 2016 is called Rama X.[131]

In Jainism, the earliest known version of Rama story is variously dated from the 1st to 5th century CE. This Jaina text credited to Vimalasuri shows no signs of distinction between Digambara-Svetambara (sects of Jainism), and is in a combination of Marathi and Sauraseni languages. These features suggest that this text has ancient roots.[132]

In Jain cosmology, characters continue to be reborn as they evolve in their spiritual qualities, until they reach the Jina state and complete enlightenment. This idea is explained as cyclically reborn triads in its Puranas, called the Baladeva, Vasudeva and evil Prati-vasudeva.[133][134] Rama, Lakshmana and evil Ravana are the eighth triad, with Rama being the reborn Baladeva, and Lakshmana as the reborn Vasudeva.[56] Rama is described to have lived long before the 22nd Jain Tirthankara called Neminatha. In the Jain tradition, Neminatha is believed to have been born 84,000 years before the 9th-century BCE Parshvanatha.[135]

Jain texts tell a very different version of the Rama legend than the Hindu texts such as by Valmiki. According to the Jain version, Lakshmana (Vasudeva) is the one who kills Ravana (Prativasudeva).[56] Rama, after all his participation in the rescue of Sita and preparation for war, he actually does not kill, thus remains a non-violent person. The Rama of Jainism has numerous wives as does Lakshmana, unlike the virtue of monogamy given to Rama in the Hindu texts. Towards the end of his life, Rama becomes a Jaina monk then successfully attains siddha followed by moksha.[56] His first wife Sita becomes a Jaina nun at the end of the story. In the Jain version, Lakshmana and Ravana both go to the hell of Jain cosmology, because Ravana killed many, while Lakshmana killed Ravana to stop Ravana's violence.[56] Padmapurana mentions Rama as a contemporary of Munisuvrata, 20th tirthankara of Jainism.[136]

The Dasaratha-Jataka (Tale no. 461) provides a version of the Rama story. It calls Rama as Rama-pandita.[101][102]

At the end of this Dasaratha-Jataka discourse, the Buddhist text declares that the Buddha in his prior rebirth was Rama:

The Master having ended this discourse, declared the Truths, and identified the Birth (...): 'At that time, the king Suddhodana was king Dasaratha, Mahamaya was the mother, Rahula's mother was Sita, Ananda was Bharata, and I myself was Rama-Pandita.

— Jataka Tale No. 461, Translator: W.H.D. Rouse[102]

While the Buddhist Jataka texts co-opt Rama and make him an incarnation of Buddha in a previous life,[102] the Hindu texts co-opt the Buddha and make him an avatar of Vishnu.[137][138] The Jataka literature of Buddhism is generally dated to be from the second half of the 1st millennium BCE, based on the carvings in caves and Buddhist monuments such as the Bharhut stupa.[139][note 4] The 2nd-century BCE stone relief carvings on Bharhut stupa, as told in the Dasaratha-Jataka, is the earliest known non-textual evidence of Rama story being prevalent in ancient India.[141]

Rama is mentioned as one of twenty four divine incarnations of Vishnu in the Chaubis Avtar, a composition in Dasam Granth traditionally and historically attributed to Guru Gobind Singh.[142] The discussion of Rama and Krishna avatars is the most extensive in this section of the secondary Sikh scripture.[142][143]

In Assam, Boro people call themselves Ramsa, which means Children of Ram.[144]

Temples dedicated to Rama are found all over India and in places where Indian migrant communities have resided. In most temples, the iconography of Rama is accompanied by that of his wife Sita and brother Lakshmana. In some instances, Hanuman is also included either near them or in the temple premises.

Hindu temples dedicated to Rama were built by early 5th century, according to copper plate inscription evidence, but these have not survived. The oldest surviving Rama temple is near Raipur (Chhattisgarh), called the Rajiva-locana temple at Rajim near the Mahanadi river. It is in a temple complex dedicated to Vishnu and dates back to the 7th-century with some restoration work done around 1145 CE based on epigraphical evidence.[151][152] The temple remains important to Rama devotees in the contemporary times, with devotees and monks gathering there on dates such as Rama Navami.[153]

Important Rama temples include:

• Rama temple, Ram Janmabhoomi, Ayodhya
• Nalambalam, Kerala
• Bhadrachalam Temple, Telangana—built in 1674
• Kodandarama Temple, Vontimitta, Andhra Pradesh -built in 16th century
• Ramateertham Temple, Andhra Pradesh
• Ramaswamy Temple, Kumbakonam -built in 16th century
• Mudikondan Kothandaramar Temple - Bharadwaja ashram
• Vijayaraghava Perumal temple -built in 13th century
• Sri Yoga Ramar Temple Nedungunam, Tamil Nadu[154]
• Shree Rama Temple, Triprayar, Kerala
• Kalaram Temple, Nashik—built in 1788
• Raghunath Temple, Jammu—built in 1827
• Ram Mandir, Bhubaneswar, Odisha
• Kodandarama Temple, Chikmagalur -Built 14-16th century
• Kothandarama Temple, Thillaivilagam, Tamilnadu -Built 9-10th century
• Kothandaramaswamy Temple, Rameswaram
• Odogaon Raghunath Temple, Odisha—dates from Middle Ages
• Ramchaura Mandir, Bihar
• Sri Rama Temple, Ramapuram
• Vilwadrinatha Temple, Thiruvilwamala, Kerala