Warrier's Friends' Collage On Third Sunday, October 2026

Welcome To Warrier's Friends' COLLAGE, On 3rd Sunday October, 2026 Friends Between Mahabharata (MB) and Ramayana, for me, stories from Ramayana are more familiar. Though it converged and concluded with a relatively short war compared to the Trumpian type which goes on and on, changing goals and shifting goal posts, a narrative in a lakh stanzas, squeezing in 67 Upakathas, several Stutis, sciences and philosophies, geography, Astronomy & Astrology, MB will leave ordinary humans with a sense of having not done full justice to the epic's reading, after years of study. Ramayana's narrative is human, though one should not underplay the role of Rakshasas, monkeys and even squirrels. We can easily identify rakshasas (reverse of 'saksharas' or literates), monkeys and heads of state with brains smaller than that a squirrel possess, around us, or even in US. Here we are just venturing a peep into the diversities. M G Warrier A Ramayana The Valmiki Ramayana is traditionally recognized as the oldest and foundational Sanskrit version of the epic, composed around the 8th to 5th century BCE (with later additions extending to the 3rd century CE) by the sage Valmiki. It consists of 24,000 verses divided into seven kandas (books). Over the centuries, the core text of Valmiki developed different recensions (Northern and Southern recensions) and inspired hundreds of retellings, translations, and regional adaptations across India and Southeast Asia (with over 300 versions estimated globally). Key Recensions and Internal Versions of Valmiki Ramayana Northern vs. Southern Recensions: While the core narrative remains identical, manuscript traditions vary slightly in the order of verses, descriptions, and interpolations between the Northern (North-Western and Eastern) and Southern manuscripts. Adbhuta Ramayana: Also attributed to Valmiki, this text (comprising 27 cantos) shifts focus dramatically—it skips Rama's childhood and exile, starts after the death of the 10-headed Ravana, and introduces a 1,000-headed Ravana whom Sita defeats in her fierce form. Major Regional & Cultural Retellings (Based on Valmiki) Different cultures and poets adapted Valmiki's framework, modifying character traits, theology, and plotlines: Ramacharitamanas(Awadhi / Hindi) by Goswami Tulsidas (16th century): Portrays Rama explicitly as an incarnation of God (Vishnu/Bhakti focus) rather than primarily an ideal human warrior as seen in Valmiki. Ramavataram / Kamban Ramayana (Tamil) by Kambar (12th century): Features unique plot variations—such as Rama and Sita falling in love before the swayamvar (unlike Valmiki where they meet at the event), and Ravana uprooting the entire earth/cottage to abduct Sita rather than her stepping over a line. Ranganatha Ramayana (Telugu): Introduces regional folklore additions, such as the famous story of Rama blessing the squirrel for helping build the bridge to Lanka. Saptakanda Ramayana (Assamese) & Adhyatma Ramayana : Emphasize internal spiritual, philosophical, and devotional lessons over raw historical-epic narration. Non-Hindu and Global Variations The epic traveled across Asia, resulting in independent variations that significantly depart from Valmiki's plot: Jain Version (Paumachariyam by Vimalasuri, 4th–6th century CE): A non-theistic Jain retelling where Kaikeyi is not malicious, Rama willingly gives up the throne, Lakshmana (not Rama) kills Ravana, and Rama eventually becomes a Jain monk attaining liberation. Buddhist Version (Dasaratha Jataka): Sets King Dasaratha in Benares (not Ayodhya) and sends Rama and Sita to the Himalayas for 12 years to protect them from a stepmother, concluding with them marrying each other. Southeast Asian Adaptations: Ramakien (Thailand) & Reamker (Cambodia): Incorporate local Buddhist cosmology, elaborate dance-drama traditions, and distinct characters (like the mermaid character Sovanna Maccha in the Cambodian version). Kakawin Ramayana (Java, Indonesia) & Hikayat Seri Rama (Malaysia): Adapt the storyline with local cultural mythos, portraying figures like Ravana or Hanuman with distinct regional traits. B Ramayana's Universal Presence The Ramayana spread beyond India across Southeast Asia, East Asia, and the global diaspora through early-CE trade routes, maritime migration, and Buddhist or Hindu influences. Over centuries, local cultures adapted the epic, changing character traits, plotlines, and moral frames to match regional values. International Versions Of Rama Katha Thailand — Ramakien ("Glory of Rama") : Thailand's national epic, adapted from the story, is deeply integrated into royal ceremonies and classical arts. It gives a much larger, more heroic role to Hanuman and features local Thai settings and costuming. Kings of Thailand traditionally take the title of Rama. Indonesia — Kakawin Ramayana (Old Javanese) : Written around the 9th century in Java, this version is carved into the lava stone walls of the Prambanan Temple. It blends Hindu philosophy with local Javanese humor (such as the inclusion of the deity Semar) and is famously performed in Wayang Kulit shadow puppet theater and Balinese fire dances. Cambodia — Reamker : The Cambodian adaptation portrays Rama and Sita within a local artistic and spiritual landscape, famously illustrated in the stone bas-reliefs of Angkor Wat. It includes unique local folklore elements, such as mermaid/suvannamaccha tales. Myanmar (Burma) — Yama Zatdaw : Considered Myanmar's unofficial national epic, this version uses Burmese transliterations of Sanskrit names and is regularly performed through royal and folk theater dance-dramas. Malaysia — Hikayat Seri Rama : Introduced largely via Tamil and regional traders, this Malay literary version alters character dynamics. Ravana is sometimes portrayed with more nuanced or loyal qualities, Lakshmana takes on a more prominent role in courage, and Hanuman is given a romantic subplot. Laos — Phra Lak Phra Lam : A Laotian version where Rama (Phra Lam) is depicted as a previous incarnation of the Buddha. Religious & Cultural Variations : Buddhist Versions (e.g., Dasharatha Jataka) : Frame Rama, Sita, and Lakshmana as royal siblings living in the Himalayas without any abduction of Sita by Ravana. Jain Versions (e.g., Paumachariya) : Present a non-violent Rama where Lakshmana (not Rama) actually defeats Ravana, and Rama eventually renounces the world to become a Jain monk. Caribbean and African Diaspora : Carried by 19th-century girmitiya (indentured) laborers who brought Tulsidas’s Ramcharitmanas to places like Trinidad and Tobago, Guyana, Fiji, Mauritius, and Suriname, keeping it alive through Ramleela folk theater. C Rama's story as Upakhyana in Mahabharata The condensed version of the Ramayana inside the Mahabharata is known as the Ramopakhyana, which spans chapters 258 to 275 (or 257–275) of the Aranyaka. Parva (also called Vana Parva or the Book of the Forest). Key Details of the Ramopakhyana Context and Purpose : Sage Markandeya narrates the story of Rama to Yudhishthira. This happens after Yudhishthira suffers the loss of his kingdom and the abduction of his wife, Draupadi, during their forest exile. The tale acts as a moral counsel to relieve Yudhishthira's despair by comparing his struggles to those of Rama. Length : It is a compact summary of about 704 to 727 verses spread across 18 chapters, compared to the massive 24,000-verse structure of Valmiki's independent Ramayana. Portrayal of Rama : Unlike later devotional expansions, the Ramopakhyana largely depicts Rama as an ideal human hero rather than a supreme divine incarnation. Key Variations in the Narrative : It presents slight differences in plot details, such as the parentage of Ravana and Kubera, and who ultimately kills Kumbhakarna. It omits certain later events from Valmiki's epic, such as Sita's subsequent banishment after returning to Ayodhya or her final disappearance into the earth. ( Source : Google Search and various books)