Different versions of 'Ramayana' across the globe, and what do they tell?

The Ramayana, one of the two major Sanskrit epics of ancient Indian literature, has been rewritten numerous times over the years. While most people are familiar with Valmiki’s Ramayana, countless more versions tell the story from distinct cultural, regional, and religious perspectives. Here are some notable versions of Ramayana.

'Valmiki Ramayana'

The oldest known version of the Ramayana, was written in the 8th century BC. It is an epic poem containing over 24,000 couplet verses, divided into seven kandas (chapters). Valmiki never claimed it to be the primary source of the text. He attributed it to another sage, Narada.

'Kamba Ramayana'

Kamba Ramayana is a Tamil epic written by poet Kambar during the 12th century. It is based on Valmiki’s Ramayana, The Ramavataram, popularly referred as Kamba Ramayanam, is composed of six chapters known as the kandam. The chapters are further split up into 113 pieces, known in Tamil as Padalam. Thiruvennai Nallur Sadayappa Vallal, a Pannai lord, gave Kambar the patronage to write this epic. The Ramavataram is considered one of the greatest literary works in Tamil literature.

'Bhojaprabandha'

Bhojaprabandha, a Sanskrit text penned by Ballala Deva, tells the tale of Bhoja, the king of Malwa during the 11th century AD, present-day Madhya Prdesh. Numerous fascinating legends about famous poets like Kalidasa, Bhavabhuti, and Bana can be found in this book. Bhojaprabandha is one of the best-known pieces of Sanskrit literature. It is a collection of stories about King Bhoja, which are although historically unreliable, provide entertainment value.

'Ranganatha Ramayana'

The most well-known Telugu adaptation of the epic poem was written between 1300 and 1310 AD by the renowned poet Ranganatha. Although there are more than 40 Telugu versions of the epic, only four of them include the whole narrative. The renowned Ranganatha Ramayana is credited with presenting the fabled squirrel episode, in which a meek squirrel chose to pitch in and assist Rama as the Vanaras (Banaras) were assisting Rama in building a bridge to (Sri) Lanka. Rama blesses the creature by making three lines with his fingers on its back as a token of his appreciation.

'Tulsidas Ramayana'

Tulsidas Ramayana is the 'people’s version', written in the 16th century in Awadhi. Unlike Sanskrit, Awadhi was spoken widely and hence, Tulasidas’s Ramayana is in some ways the 'real Ramayana' of the people.

'Reamker' (Cambodia) (Buddhist Ramayana)

The Reamker is influenced by Buddhism because Theravada Buddhism is the primary religion in Cambodia. Sita is referred to as 'Neang Seda', and Rama is known as 'Phreah Ream'. There are numerous instances in the book written in Khmer script that are absent from the Hindu versions of the Ramayana. 'Neang Seda' had a tumultuous connection with 'Phreah Ream' following her successful fire trial. Rather than rejoining him in Ayodhya, she chooses to depart from him and seek safety with Valmiki.

Ramayana Kakawin (Indonesian version)

The first known epic poem in Java (Island in Indonesia) is the Kakawin Ramayana. It is believed to have been composed in the 9th century CE. It was preserved in writings on palm leaves. From a linguistic perspective, the Kakawin Ramayana is one of the rare Old Javanese writings for which a particular Sanskrit precursor has been found. It is based on a variety of metrical patterns that are drawn from Sanskrit and may be traced back to a poem written in the 7th century CE by Bhattikavya, which is an epic poem in and of itself. This demonstrates the Javanese people's knowledge with Sanskrit literature as well.

Hikayat Seri Rama (Malaysian version)

The Ramayana in Malaysia was introduced through Tamil traders between the 13th and 15th centuries. Ravana is characterised to be more loyal, just and fair than lord Ram, who is perceived as arrogant, brother Lakshmana is given a greater role in the Hikayat Seri Rama. Hanuman’s character also changes as he has a lover in the Malay version. Scholars believe this interpretation was possible because it spread through popular oral versions and not the Valmiki Ramayana.