Why Are There Different Ramayanas?

The Ramayana—an epic that weaves together the fabric of virtue, honor, sacrifice, and love—has been retold countless times across centuries and cultures. Each retelling carries its own flavor, reflecting the diverse ways in which societies interpret the journey of Rama and his mission to rescue Sita from the demon king Ravana. But why is it that we have so many versions of the Ramayana? And more importantly, which one speaks the truth?

The Ramayana is not a mere story etched in stone; it is a living, breathing tale that changes with time, yet remains timeless. To understand why there are so many versions, we need to look at what makes this epic universal, and what makes it so deeply personal for each culture, community, and individual. Let’s start at the very heart of it all—the Valmiki Ramayana, the original version penned by the sage Valmiki. Written in Sanskrit around 500 BCE, this epic stands as the foundation upon which all other renditions are built. In its 24,000 verses, we are introduced to Rama, the epitome of dharma, whose journey is a model of sacrifice and devotion.

Valmiki’s Ramayana is not just the story of a prince’s exile or his battle against Ravana; it’s a mirror of morality. It explores the nature of duty—dharma—and what it means to remain true to one's purpose, no matter how difficult the path may be. Valmiki’s depiction of Rama reflects the ideal man, a beacon of truth, virtue, and devotion. As Valmiki himself says, "Rama is the embodiment of Dharma, he who never falters from the righteous path."

Yet, as truths are passed down through generations, they undergo transformations. Interpretations evolve, shaped by the cultural landscapes and spiritual values of those who carry them forward. In the southern part of India, the Kamba Ramayana, written by the Tamil poet Kamban, takes the essence of Valmiki's narrative and infuses it with intense devotion. Kamban’s work is not just a story but a melodious hymn of love and surrender. Here, Rama is not just a hero; he is a divine savior, the embodiment of Bhakti (devotion). For Kamban, the story of Rama is not only about righteousness but also about grace—the kind that washes away sins and gives hope to the hopeless.

One striking difference in Kamban’s version is his portrayal of Ravana. While Valmiki paints Ravana as the ultimate villain, Kamban offers us a tragic, multi-dimensional figure—a scholar, a devotee of Lord Shiva, a king driven by pride. His fall becomes not just a battle of good versus evil, but a deeper exploration of human flaws. Kamban’s Ramayana is thus as much a spiritual experience as it is a moral lesson.

As Kamban beautifully puts it, "In the presence of devotion, no obstacle remains; even the impossible becomes possible." This version encourages us to look beyond the surface, to see the divine in the human, and the flawed in the divine. For many in North India, the Ramcharitmanas by Tulsidas holds an almost sacred place. Written in the 16th century in vernacular Hindi, this version democratized the Ramayana, bringing it from the elite circles of Sanskrit scholars to the common folk. But Tulsidas did not just retell the story—he re-imagined it through the lens of devotion.

For Tulsidas, Rama is not merely a hero; he is God incarnate—a divine being whose every word and action must be revered. In this version, the sacredness of the epic is heightened, and the focus shifts from the humanity of Rama to his divinity. Tulsidas gives us a vision of Rama that is as much about spiritual guidance as it is about human virtues.

This version is also marked by the overwhelming presence of Hanuman, the devotee of Rama, whose unshakable faith and selfless service serve as the model for true devotion. As Tulsidas wrote, "Where there is devotion, there is no room for doubt; the heart becomes pure and all desires are fulfilled."
In Eastern India, the Krittibas Ramayana provides yet another layer to the story, giving it a distinctly Bengali flavor. The Krittibas Ramayana places a special emphasis on the character of Sita, portraying her as a strong, resilient woman rather than just a symbol of suffering.

In this version, Sita is more than just the ideal wife—she is a woman of substance, whose inner strength becomes the very foundation of the narrative. The epic also presents Ravana as a tragic figure—a king consumed by pride, whose downfall is a lesson in hubris. Ravana’s greatness is acknowledged, but it is his flawed choices that lead to his end.

The Krittibas Ramayana asks a poignant question through Sita’s trials: "What is the price of loyalty?" This exploration of faith, suffering, and strength makes this version stand out as one that resonates deeply with those who seek to understand humanity in its most complex form.

Beyond India, the Ramayana transcends cultural boundaries. In Indonesia, the epic takes on a performative life. It is transformed into shadow puppetry (wayang kulit) and traditional dances that morph the story into a visual experience. The Indonesian Ramayana blends Hinduism, Buddhism, and local folklore to create a unique artistic tradition that brings the story to life through drama and music.

The Indonesian retelling emphasizes loyalty, sacrifice, and the eternal battle between good and evil. In these performances, Rama, Sita, and Hanuman are more than characters; they are symbols of moral victory. The beauty of the Ramayana lies in its ability to adapt to the needs of different societies. As Sage Valmiki’s words travel through time and space, they take on new forms to reflect the values, beliefs, and aspirations of the cultures that embrace them. The diversity of versions speaks to the universal truths at the heart of the story—truths about dharma, righteousness, love, and the battle against evil.

Each version, whether it is Kamban’s devotion, Tulsidas’s divinity, or Krittibas’s strength of women, adds to the richness of the epic. They are not contradictory but complementary perspectives that reveal different facets of the human experience.
In the end, it does not matter which version of the Ramayana we choose to follow; what matters is the journey it takes us on. Whether through Valmiki’s ancient verses or Tulsidas’s heartfelt devotion, the Ramayana beckons us to look deeper—at our own values, our own struggles, and our own understanding of truth.

As the great philosopher J. Krishnamurti once said, "Truth is a pathless land." No one version can claim to be the ultimate truth; it is the journey itself that matters. Each version, in its own way, brings us closer to understanding the eternal—the universal path of righteousness and self-realization.

So, as we turn the pages of these ancient texts, we must ask ourselves: What is the Ramayana trying to teach us about our own lives? And in this vast, ever-changing world, where do we place our own allegiance to truth and dharma?
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