WSEAS International Conference on CULTURAL HERITAGE AND TOURISM (CUHT'08), Heraklion, Crete Island, Greece, July 22-24, 2008

Critical Study of Various Versions of Ramayana

Author [1]: Dr. Yogesh Chand Gambhir, Reader
Dept of Theater & Television
Punjabi University, Patiala, Punjab, India

Author [2]: Dr. Ritu Soni

Head, Dept of Computer Science
GNG College, Yumuna Nagar, Haryana , India (135001)

Abstract: For unknown times, the story of Ramayana is a part and parcel of Indian culture. Its
popularity crossed the Indian boundaries and reached other south Asia countries. Critical study of
Ramayana shows that although Ramayana is one epic but its versions different from place to
place due to their local culture, environment and traditions. Ramayana is neither an Itihasa nor
Purana but is an Adikavya the first poem a poets fancy. Ramayana got its popularity as
poem, folk theater, folk songs, folk stories, dance and paintings. Ramayana has been acclaimed
very widely as a wondrous creation of literary endeavor which reflects human behaviors, ways of
thinking, ideals, attitudes and imagination of extensive comprehensions revealed through poetry
of a highly elevated style. For Historians it has lots of debatable points.
.
Key Words: Ramayana, Itihasa, Purana, Adikavya, folk theater, folk songs

1. Introduction: in the past. It is easy to say since Ramayana is

For hundreds of years, the story of Ramayana an Adikavya the first poem, and not history
has held in minds of people throughout the (itihasa) or even Purana (traditional history), it
length and breath of our country. People from is nothing but poets fancy and hence nothing
all classes, rich and poor, urban and ruler, of Rama or his time can be found. It reflects
common masses as well as intellectuals have human behaviors, ways of thinking, ideals,
been swayed by the rich dramatic epic. This attitudes and imagination of extensive
epic is a part and parcel of Indian culture. comprehensions revealed through poetry of a
From Kashmir to Kanyakumari, Gujrat to highly elevated style.
Assam, Ramayana is enacted in different
versions and styles. Its popularity crosses the 2. Critical study of Valmaki
Indian boundaries and reaches China, Burma, Ramayana: In Valmaki Ramayana, Rama
Malaysia, Indonesia, Japan, Java etc. The is imbued with all human qualities, strength,
most amazing fact is that although the wisdom, respect of superiors, adherence of
Ramayana is one epic but its versions truth, and affection for dear ones. Compassion
different from place to place. This difference and beatitude for people under his care and
is due to their local culture, environment and courage and fortitude of the highest order,
traditions. qualities which Valmiki made his hero a
Though the Ramayana is acknowledged to be human entity of perfect, complete and fully
a poem, a creation of a poet, still there will be self contained stature. No definite dates of
few persons in India who think or regard the incidents on which work was based, the data
stories woven around Rama, Sita, Hanumana, when it was composed and the date of poet
Ravana could be a figment of imagination who composed it, can be ascertained. Even
[1].Almost every one believes that what ever existence of characters may be poets own
is narrated or enacted in Ramayana is a fact, creation based upon episodes current during
an incident which had taken place some time his time.

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WSEAS International Conference on CULTURAL HERITAGE AND TOURISM (CUHT'08), Heraklion, Crete Island, Greece, July 22-24, 2008

The epic can be studied in relation to man, in country and these are only borrowed by the
relation to society and in relation to divinity. poet.
It does not relate merely the story of a prince As we know there are not only men and
banished by his father, searching for his women in epic, but also monkeys, rakasas and
beloved, lost by chance and winning her back demons. These abnormal creatures are
punishing the wrong-doers, but it tells the presented more often by the poet as normal
story of some personalities, who are the human beings in attitude and behavior.
embodiments of courage and patience, pride Whatever, un-human has been imposed in
and arrogance, chastity and generosity. This is them is to just warrant the episode
to say that Rama, which is universal and dramatically.
impersonal and is not therefore confined to The depiction of women in Valmiki
any particular time or region. It has become Ramayana is so graphic hat it tends to burn
epitome of all ages. There is in the epic a the epic into the story of women (stri
galaxy of characters, each having its own prasanga)[3].
individuality , own importance, but at the
same time, is purged from narrow binding and 2.2 The epic in relation to society: For such
has become a type. Although two characters, a relation , the poet, in the epic presents three
Rama & Ravana, belong to two opposite cultures the culture of the Raksasas, the
groups or tribes, there are many things culture of Vanras and the culture of Aryans.
common to both. It might be that the poet at In composing the poem, Valmiki is possibly
the time of describing the strife between two led to describe the spread of Aryan culture
opposite forces, had knowingly or represented by Rama group towards the south,
unknowingly, and weighted both of them on beyond the Vindhya region, which was known
equal scale of parity. Thus he finds the sprit of to epic, infested by different pre-aryan tribes,
devotion in Hanumana of Vanra tribe, the among whom the most predominant were
excellence of learning in Ramayana, the Rakasas, who were familiar to urban culture.
demon king of Lanka, the sense of justice in Quite naturally, the poet has to make the
Vibhisana of Raksasa tribe, the essence of Aryans fight against most powerful tribal
virtue in Guhaka, Sabari and Sugriva all group, the Raksasas. There is however, no
belonging to Non Aryans tribes. While evidence that Rama, the prince of Iksvaku
speaking about the super culture of the lineage, has had to really encounter the
Aryans, the poet has indirectly expressed raksasas. This may be a pure invention of
admiration for the high quality of the non Valmiki himself. The names of characters of
Aryan culture [2]. tribes of the southern India, as depicted in
epic are quite unfamiliar and these are,
2.1 The epic in relation to man: The epic in therefore coined by the poet to justify the
relation to man presents all type of characters. situation as presented in the long drawn poem
There are husbands, who are week to submit [4]. The spread of Aryan culture in the south
to passion and are obedient to wives; there are was a clear result of hearty cooperation of the
kings who only know to feed their own Brahmanas and the Ksatriyas in carrying the
grudges; there are brothers, who are ready to banner of Aryanisation. The key point is that
help their elders at the cost of their own Rishis mix with the aborigines and civilized
happiness; there are servants, who risked their them.
own life for the sake of their masters; there Ramas expedition, as described in
are wives, who are not merely angles, but the Ramayana, did not put the non-Aryans of
souls of their husbands. It cannot be said with south under the political subjugation of
certainty that what ever was presented by Aryans, but it brought the southern territories
Valmiki is concerned with his period; on the of the vanaras and the raksasas as protectors
contrary, there are many things in epic, which under the sphere of Aryan influence [5].
are already sown in the tradition of the

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WSEAS International Conference on CULTURAL HERITAGE AND TOURISM (CUHT'08), Heraklion, Crete Island, Greece, July 22-24, 2008

2.3 The epic in relation to divinity: In easily imagined to haunt an unknown country.
respect to the Ramayanas relation to divinity, There is much more probability in Jacobis
it will be interesting to note that Valmiki did theory [9] that the second part of original
not try to transform his hero, Rama , into any Ramayana represents a narrative of terrestrial
divine being. His story is a story of an ideal events based on mythological elements
man who exhibits his idealism in every aspect traceable to earliest Vedas.
of mans life. Due to this he could easily
claim his position as a Godly incarnation in 3. Races of Ramayana in
later period, that is in books I and VII (6th-5th
BC), which are latter editions of Valmikis
Vedas: The name of heroic Sita appears in
the Rig-Veda as the personified furrow
composition or in other works on the Rama
invoked as an agricultural Goddess. In ritual
episode like Ramayana of Tulasidas, Kamban,
work of latest Vedic period she appears as a
Pampa, Krittivasa and others.
divinity of the ploughed field, a being
radiant beauty, blacked eyed, adored with
2.4 Critical review: Critical examination of
lotuses, the wife of rain God. In the
Valmiki Ramayana suggests that it had passed
Ramayana itself Sita is said to have arisen
through many stages of development, had
from the earth when her adoptive father
interpretations and the addition of books I and
Janaka was ploughing, in the last book, she
VII. Moreover, the passage representing
finally disappears underground, received in
Rama as an avatar of Vishnu must also be
the arms of Mother Earth. Her husband
regarded as additional, hardly consistent with
Rama would then represent Indra, and his
the very human terms in which he is generally
fight with demon Ravana, a modification of
portrayed by Valmiki in original poem. Thus
the Vedic conflict of Indra with Vrtra, the
in the present form it is a combination of
demon of drought. It is here probably
loosely related elements, considering romantic
significant that Ravanas son is called
and allegorical legends and stories, half-
Indrajit, foe of Infra, which is epithet of
mythical, half-historical, and some scanty
Vryra in the Rig-Veda. The rape of Sita by
description of aboriginal inhabitants in south
Ravana is parallel to the abduction by the
India [6].
demons of cows; latter recovered by Indra
In the story of Ramayana, as told in the
[10]. Again, Hanumana, the chief of the
original book, two parts can be clearly
monkeys, who aids Rama in flying hundred
distinguished. The first is an ordinary
of leagues, to recover Sita from the island of
narrative of human life without any admixture
Lanka, is the son of the God of Wind and
of mythological elements. Beginning with the
bears the patronymic Maruti, Son of
intrigues of a queen at the court of Ayodhya
Marut. This suggest a reminiscence of
to ensure the succession of her son to the
Indra association with Maruts[11] or Strom
throne, it describes the results that followed.
Gods, in his fight with Vrtra. The name of
Had the poem ended with the return of
dog Sarama, who for Indra crosses the river
Ramas brother to Ayodhya after the death of
Rasa in search of captured cows, reappears
their father, King Dasaratha, it might have
as that of a demoness who consoles Sita
passed for an epic based on historical events.
when imprisoned in the inland of Lanka.
On the other hand, the second part, being
founded on myths is full of marvelous and
3.1 Rama & Upnishads: Rama also does not
fantastic adventures. The story was formally
appear in old Upnishads. Whether the king
held by Lassen and Weber [8] that the
Janka of Vidheta who is frequently mentioned
narrative is an allegorical representation of the
in Upnishada is same as the father of Sita
spread of Aryan culture to the south India and
remains an open question. Weber [12] has
Ceylon. This view is however, not brown out
pointed out few slight connections between
by statements of epic itself. The poet is
the Ramayana and Yajurveda. Sita, the
eventually unfamiliar to the south, so he fills
heroine of the epic probably belongs to the
story with the fabulous beings that might be

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WSEAS International Conference on CULTURAL HERITAGE AND TOURISM (CUHT'08), Heraklion, Crete Island, Greece, July 22-24, 2008

oldest elements of the earth and Mother Earth community was shaken by the growing
receives her again. Although the later feature popularity of monasteries, which could affect
of the legends occurs only in the late book VII the family concept. Valmiki gave the first
yet it may be very old. The Grhyasutra have empathic reply to this much dreaded call from
preserved for us prayer formula in which Sita monasteries, by preaching through this epic
is personified in an extremely life like manner that there can be no sanctuary as scared as
lotus crowned radiant in limb, black eyed ones home [15]. In 9th century AD
and so on. Khotanese Lok Ramayana was composed,
with almost 750 shokas. It is assumed that it
4. Various versions of Ramayana must be composed by Buddhist because in the
beginning and end, it has Boddhistta element.
in INDIA: The story starts with Mahadeva boom and
4.1 Ramayana in Dasaratha Jataka: The
ends with Dasgriva becoming a Buddhist.
earliest literary of the Rama story of its
component is recorded in the B.Pali Verses
4.3 Influence of Ramayana in Jainism: As
(Gathas) of Dasaratha Jataka (Number 461)
early as 1st century of A.D, the Jain monk
which perhaps form the nucleus of the
Vimla Seri recast the Rama legend in his
Ramayana[13]. There are number of
Praprit poem Panmacariya bringing it into
noticeable points of difference in respect to
line with the religion and philosophy of the
name and theme. For example Dasaratha was
Jains [14]. Here Ravana is not a monster but a
a king of Banaras and not of Ayodhya. The
great saga and ascetic and is a father of Sita.
reason might be that king of Banaras has a
Here Rama is peaceful, patient, wise and
special learning to the Kashi city. According
mendicant, i.e., he imbibed all qualities so
to this , Rama , Lakhana and Sitadevi are
very vital for a Bodhisattva. Lakshmana is a
children of king Dasaratha from the eldest
real brave hero. It was obviously Vimals
queen. Bharata is a son from second wife
intension to offer his co-religionists a
(after the death of queen). The twelve years
substitute for the Valmikis poem which was
exile period is give by king himself on fearing
already famous at that time.
a mischief from second wife. Rama marring
Sita may be because none else was willing to
4.4 Oldest Ramayana - Ramayana
take her to be wife on account her pollution
Kamban: In Dravadin language, the oldest
by the touch of demons. In this work, there is
Ramayana is that of Kambau known as Tamil
no mention of the abduction of Sita by
Ramayana, written in somewhat 9th century
Ravana and all subsequent events. It is
AD. The basic story line is same, with minor
believed to be based on much older version of
changes in accordance to their own traditions.
Rama story.
Here, emphasis on Kamban devotion is more
that an argument. God is a part as well as a
4.2 Influence of Ramayana in Buddhism: It
whole. Part is his incarnation, whole is
appears that the author of ancient Buddhist
absolutism. He has compared the dryness of
texts in the 4th and 3rd century B.C. has yet no
desert in two persons those who search for
knowledge of the Ramayana, but knew
God and those who are prostitutes. A person
ballads utilized by Valmiki for Rama epic.
in search of divinity frees himself from all
The idea of explaining the exceeding
passions and desires & prostitutes who sell
mildness, gentleness and tranquility, which
their body are also above passions. To
are ascribed to Rama corroborates Buddhistic
Kamban life has a meaning signifying
under current. From this we can conclude
something.
that the Ramayana came into being at a time
when Buddhism has already spread in the
4.5 Lok Ramayana in other Indian States:
eastern India. Another interesting point is
The Oriya Ramayana, tingled with local
that period of Valmikis life and inculcation
colors, is a unique expression of sublime
of Buddhism is almost same. The Hindu
devotion, complete surrender and self

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WSEAS International Conference on CULTURAL HERITAGE AND TOURISM (CUHT'08), Heraklion, Crete Island, Greece, July 22-24, 2008

forgetting love of an essentially pious soul matching the Muslim traditions. But with the
who sometimes challenges his beloved lord birth of Visnu and Vasuki, the Muslim figures
and takes him to the task in the most daring disappear. All these Ramayanas had their
terms, which clearly brings out the real bhakta traditional flavors. Now the question arises
in him. Bengali Ramayana, Krittivasa, is a how far these versions are local in origin or
first rate folk literature, in which all characters whether they can be traced to different
represented as Bengali men and women in versions of Rama traditions of India itself?
general. Himachali Ramayana is also Next question is in what relation do these
composed as folk songs in different local variations stand to Valmiki epic?
languages with local flavors. Since upper
Himachal has boarders with Tibit, it has an 6. Vestige of Ramayana:
influence of Buddhism in it. As middle belt of 6.1 Evidence of Ramayana: There is
Himachal is greatly influenced by evidence indicating that the Ramayana was
Mahabharta, so somewhere in their Ramayana composed in the area of this country of which
Pandvas are also fighting against Ravana. In the capital was Ayodhya, the royal residence
some folk stories, there is mention of Muslim of the race of Iksvaku [7]. This had been
and Pathans invasions to their areas. This mentioned in book I of Valmiki Ramayana.
might happen due to the fact that Ramayana The hermitage of Valmiki is described in
reaches Himachal Predesh by the Rajputs, book VII as situated on the south bank of
who were uprooted from their territories by Ganges; and the poet must have been
Muslims they started shifting towards connected with Ayodhya, for Sita, Ramas
Himalayas. Local traditions, rituals, food wife, sought refuge in his forest retreat, where
habits, plants, animals, tribes and places have her twins were born, brought up and taught to
become part and parcel of their Ramayana. recite the epic by the poet.
These folk tales not only make Ramayana
more popular but also increases the credibility
6.2 Present landmarks of
of the characters among common people. In
Punjab, Ramayana has such an influence on
Ramayana: The Palace of Guram,
situated near Patiala, Punjab, has some
the day to day life that Ramayanas characters
antiquites of Ramayana period. Sugriva's
are common house hold names. Even All the
Cave is a well known cave amongst the ruins
Sikh Gurus belong to the race of Rama.
of the Vijayanagara empire near Hampi. The
Ramlila is the most famous folk theater for
place holds its similarity to the descriptions of
Ramayana in India, although its costumes,
'kishkinda' in Sundarakanda. Rama is said to
makeup & style differ from state to state. Till
have met Hanuman here. The place is also
date, Ramayana scenes are major theme for
home to the famous Hazararama temple
any kind of painting in India.
(Temple of a thousand Ramas). Ayodhya
Temple ( Birth Place of Rama), in Uttar
5. Lok Ramayana in other Pradesh, is by itself a very sanctified but
countries: controversial place.
Ramayana even had a deep impact on
countries beyond India like in Chinese 7. Conclusion:
language Ananajatkam and Dasaratha We can proudly say that the theme of
Kathanam, Tibiti Ramayana composed in the Ramayana enthralled, influenced and inspired
8th century AD. There are two forms of people of various castes and creeds not only
Ramayana in Java. One is Kakavin, based on in India but also in South Asian countries.
bhaktikavya , composed in 12th century AD. Ramayana became a common cultural
The other is Hikayat Seri Rama which is heritage reflecting the local conditions, the
more popular, written in the 15th century. It joys and sorrows of people, standards of
has photo-type of Malay texts[16]. Sarat values and relation between the different
Rama belongs to Macca, with characters sections of society. This great epic become a

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WSEAS International Conference on CULTURAL HERITAGE AND TOURISM (CUHT'08), Heraklion, Crete Island, Greece, July 22-24, 2008

truly religious scripture and a harbinger of

comfort to millions of people, holding up high
standards of morality.

8. References:
[1] Sankar, Amal A study of the Ramayana
Raddi India 28 Beniatala Lane, Calcutta,
1987, p.7.
[2] Dutt, M,N. Introduction to Ramayana
Oriental Institute, Baroda, 1956, p.16
[3] Smith, W,L. Ramayana traditions in
eastern India Dept. of Indology, University of
Stockholm, 1982, p.57
[4] Vaidya, C.V. The riddle of the
Ramayana 1906, p.27
[5] Viswanatha, T.N. International Law in
Ancient India Asian Society of Bengal,
Calcutta, 1/113-122, pp.23,45
[6]. Dutt, M,N. Introduction to Ramayana
Oriental Institute, Baroda, 1956, p.43
[7] Krishnadas, Rai Ikshvaku Genealogy in
the Puranas Varanasi, 1862, pp.128-132
[8] Weber, A. Ueber Das Ramayana
Akademic fer Wissesch Zu, Berlin, 1870,
pp.54
[9] Jacobi, H. Das Ramayana Bonn, 1893,
pp,428
[10] Sankar, Amal A study of the Ramayana
Raddi India 28 Beniatala Lane, Calcutta,
1987, p.11.
[11] Ibid. pp. 12
[12] Weber,A. Die Pali Legende Von Der
Entstehung Des Sakyaund Koliya-
Geschlechtes, Berlin, vol. 5, 1862, pp.412
[13] Sankar, Amal A study of the Ramayana
Raddi India 28 Beniatala Lane, Calcutta,
1987, p.55.
[14] Simth H Sutta!Nipata Commentary
Pali Text Society, London, 1961, p.42
[15] Rai, Krishandas Arya Ramayan Bharti
Banaras, 1969, p.52
[16] Gosh, M. The Journal of greater Indian
Society vol 3,1934, pp.57

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