In one context as found in Arthavaveda, states Monier Monier-Williams , it means "dark, dark-colored, black" and is related to the term ratri which means night. In another context as found in other Vedic texts, the word means "pleasing, delightful, charming, beautiful, lovely".
A third individual named Rama Jamadagnya is the purported author of hymn He is linked to the Rama Jamadagnya of the Rigveda fame. Rama-chandra, as the seventh avatar of Vishnu and of the ancient Ramayana fame.
Bala-rama, also called Halayudha, as the elder brother of Krishna both of whom appear in the legends of Hinduism, Buddhism and Jainism. The name Rama appears repeatedly in Hindu texts, for many different scholars and kings in mythical stories.
He is called Ramachandra beautiful, lovely moon  , or Dasarathi son of Dasaratha , or Raghava descendant of Raghu, solar dynasty in Hindu cosmology.
In some Advaita Vedanta inspired texts, Rama connotes the metaphysical concept of Supreme Brahman who is the eternally blissful spiritual Self Atman, soul in whom yogis delight nondualistically. This summary is a traditional legendary account, based on literary details from the Ramayana and other historic mythology-containing texts of Buddhism and Jainism. According to Sheldon Pollock, the figure of Rama incorporates more ancient "morphemes of Indian myths", such as the mythical legends of Bali and Namuci.
The ancient sage Valmiki used these morphemes in his Ramayana similes as in sections 3. This coincides with one of the four Navratri on the Hindu calendar , in the spring season, namely the Vasantha Navratri. The Jain texts are dated variously, but generally pre CE, most likely sometime within the first five centuries of the common era. 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.
Bharata Ramayana , Lakshmana , and Shatrughna Rama is portrayed in Hindu arts and texts as a compassionate person who cares for all living beings. These were Lakshmana, Bharata and Shatrughna. Rama is portrayed as a polite, self-controlled, virtuous youth always ready to help others. His education included the Vedas , the Vedangas as well as the martial arts.
The template is similar to those found for Krishna , but in the poems of Tulsidas, Rama is milder and reserved introvert, rather than prank-playing extrovert personality of Krishna. Rama wins the contest by breaking Lord Shiva's bow  and Janaka agrees to the marriage of Sita and Rama. Sita moves with Rama to his father Dashratha's capital. Dasharatha remembers and agrees to do so. She demands that Rama be exiled for fourteen years to Dandaka forest.
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.
He refuses and spurns her above. 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.
The region has numerous Rama temples and is an important Vaishnava pilgrimage site. This region had numerous demons rakshasha. One day, a demoness called Shurpanakha saw Rama, became enamored of him, and tried to seduce him.
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.
Their struggles now reach their heights. They travel south, meet Sugriva, marshall an army of monkeys, and attract dedicated commanders such as Hanuman who is a minister of Sugriva. Rama ultimately reaches Lanka, fights in a war that has many ups and downs, but ultimately prevails, kills Ravana and forces of evil, and rescues his wife Sita. They return to Ayodhya. It is called Rama rajya, described to be a just and fair rule. 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. Through death, he joins her in afterlife. 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". In the Indian tradition, states Richman, the social value is that "a warrior must never harm a woman". Similarly, there are numerous and very different versions to how Rama deals with rumors against Sita when they return victorious to Ayodhya, given that the rumors can neither be objectively investigated nor summarily ignored.
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. In some Hindu texts, Rama is stated to have lived in the Treta yuga or Dvapar yuga that their authors estimate existed before about 5, BCE, while a few others place Rama to have lived in , 67 or 8 BCE.
According to Hasmukh Dhirajlal Sankalia , an Indian archaeologist , who specialised in Proto- and Ancient Indian history, this is all "pure speculation". In Brockington's view, "based on the language, style and content of the work, a date of roughly the fifth century BCE is the most reasonable estimate". Above, Rama trying to cross the sea. Rama iconography shares elements of Vishnu avatars, but has several distinctive elements. It never has more than two hands, he holds or has nearby a bana arrow in his right hand, while he holds the dhanus bow in his left.
He is shown black, blue or dark color, typically wearing reddish color clothes. If his wife and brother are a part of the iconography, Lakshamana is on his left side while Sita always on the right of Rama, both of golden-yellow complexion. According to Sheldon Pollock, the life of Rama as told in the Indian texts is a masterpiece that offers a framework to represent, conceptualize and comprehend the world and the nature of life.
Like major epics and religious stories around the world, it has been of vital relevance because it "tells the culture what it is". Rama's life is more complex than the Western template for the battle between the good and the evil, where there is a clear distinction between immortal powerful gods or heroes and mortal struggling humans. In the Indian traditions, particularly Rama, the story is about a divine human, a mortal god, incorporating both into the exemplar who transcends both humans and gods.
A noble soul will ever exercise compassion even towards those who enjoy injuring others. Roderick Hindery  As a person, Rama personifies the characteristics of an ideal person purushottama ,  He had within him all the desirable virtues that any individual would seek to aspire, and he fulfils all his moral obligations. Rama is considered a maryada purushottama or the best of upholders of Dharma. Second, he emphasizes through what he says and what he does a union of "self-consciousness and action" to create an "ethics of character".
Third, Rama's life combines the ethics with the aesthetics of living. Rama also adds, such as in section 4.