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The Ramayana, as it is called “The Grand Epic of Asia�, imparts instruction in every aspect of life � in upright behaviour in the world by its code of conduct, in cultural refinement by its literary beauties, in spiritual endeavour by its undercurrent of Upanishadic affluence. A study of Ramayana cleanses the mind and heart of its impurities and sins and makes the earthly existence pleasant and peaceful and at the same time overcomes the obstacles that bar the progress towards attaining the Supreme Lord.

Valmiki’s attempt to focus on the eternal war against Adharma and his lesson urging everyone to behave as Rama and not as Ravana have a universal appeal which endeared the epic to votaries of various faiths not only in India but in many other countries, where the Ramayana remains even today as an integral part of the cultural fabric of the people. The boundaries of the impact of Ramayana have been ever expanding in the world. As in India, in many other countries of the Southeast Asia, where the people are either Muslims or Buddhists, the role of Ramayana excels that of their own literature. In those countries it has given rise to poetry and other fine arts and animated a whole civilisation holding before the people the personalities of Rama and Sita. W. F. Stutterheim, a great scholar, speaking on “The Indonesian Ramayana� says, “There is hardly a child in Bali today who does not know the general story of Rama’s life. But for every Balinese child there comes a time when the deeper meaning of the great Rama epic occupies his mind. And while he may regard the fine character of the hero as too noble and unattainable, far beyond his reach, there will be among the many other heroes one whose character he may adopt as his own ideal in life.� In fact most people of the South Asian countries consider that many events in Ramayana have actually taken place in their countries. The various versions of Ramayana are found in Thailand, Laos, Cambodia, Burma, Japan, China, Tibet, Cylone, Mongolia, Nepal, Philippines and many other countries with varied episodes, events and names. Though the episodes and events differ from the Adikavya, the hero of the epic � Rama, of course � remains the shining character in the epic. Some of the stories that are found in these Ramayanas are of great interest.

The Thailand Ramayana “Rama-Kien� gives an interesting story regarding the birth of Sita. Though Ravana possessed many queens, it was Mandodari who became his dearest. Ravana would gladly lay down his life in order to fulfil even the slightest desire of his dearest.

At the Putrakameshti performed by Dasaratha, the divine food that came out of the fire spread its flavour as far as Lanka.  I roused the greed of Mandodari so much, that she asked Ravana to get her the divine food. Dasakantha then ordered Kakana, a she­demon, to change herself into a crow and steal the food. The demon succeeded in stealing a little portion of the divine food and gave it to Mandodari. The queen then conceived. A girl was born who was really the incarnation of Sreelakshmi. She immediately cried out “May Ravana be killed, may Ravana be killed.� However, her voice was not audible to her parents.

After her birth, astrologers, one of whom was Bibhek, that is Vibhishana, were invited and consulted. The astrologers predicted that the girl was destined to bring destruction to Lanka. Terrified at the fearful prediction, Ravana ordered his brother Vibhishana to deal with the baby as he deemed fit. Then Vibhishana put her in a pot and ordered a demon to throw it in the river.

By dint of the divine power of Lakshmi, a lotus arose in the river and received the pot. Manimekhala, the deity of the ocean, together with other gods and goddesses protected the baby, while the divine power of Lakshmi carried the pot to the bathing place of Janaka Maharshi, the king of Mithila.    �

The Laosian Ramayana “Gvay Dvorahbi� depicted that Nan-Sujatha, the wife of Indra, reincarnated herself on the lap of Ravana as Sita to take revenge upon him as Ravana misbehaved with her in her previous birth in the guise of Indra.

According to the version of the Burmese Ramayana, Ravana, once, on his way to Lanka from Asuras, misbehaved with a Gandharva woman who was doing austerities. She entered the flames and was reborn in Lanka as a girl to punish Ravana. Ravana who was afraid of her, put her in a box and left it afloat on the sea. King Janaka took her and brought her up as his daughter.

In Philippines Ramayana, the episode of Sita’s abduction is an interesting one. The abduction of Sita in Valmiki Ramayana was motivated by revenge and by a desire to possess a lady with unsurpassed beauty and charm. But in the Philippines story, Maharaja Duwana, that is Ravana, fell in lovewith Sakutam, that is Sita. Ravana by his supernatural powers flew from Kachapuri, that is Lanka, to Tanjong Bunga, that is Ayodhya, and transformed himself into a golden goat. Rama fascinated by the unusual animal tried to catch it. But it escaped into the deep forest. There the golden goat changed into Ravana who by his magical powers entered the palace of Sita. Soon Sakutam, that is Sita, fell under Ravana’s magic spell. Then he kidnapped her to Lanka.

There are two Ramayanasin Japan which are familiar–one by name Hobutsushu, and the other Sambo-Ekotoba. We find in them many episodes which we do not see in the original. The pathetic story � where the King Dasaratha was cursed by the old and blind parents of a young ascetic whom Dasaratha killed mistaking him for an elephant � is depicted in a different way in the Sambo-Ekotoba.

Dasaratha conveyed the death message of Semu, the young ascetic, to his parents. The old parents with a deep sorrow asked the king to lead them to the spot where their son’s body was lying. The king led them by his hand and went to the spot. After seeing the dead body the mother cried loudly and in her prayer to the gods said, “If the gods knew my son’s devotion to his parents let the poison of the arrow disappear, the departed soul come again and bring him to life. On the contrary if his devotion is untrue, let his soul depart.�

At that moment the throne of Indra became uncomfortable and the whole heaven shook. Indra saw through all this with his divine power. He looked with compassion on the old parents in their affection towards their son and the devotion of the son towards his parents. Indra in the guise of a man appeared before the old parents and told them “Your son is truly devoted. I will bring him to life again.� So saying he sprinkled Amrita on Semu. Life was at once revived in him. The old parents were also given their eye-sight by Indra. Everybody was delighted by this.

If we examine all these episodes we would easily realise how the Ramayana story is popular and the Dharma in the epic attracted the people in those countries. The story continues even today as a living tradition in those countries. All these versions of Ramayana depict that Rama and Sita are incarnations of Divinity. The rapport of the people with this great epic has been rendered full due to the local colour which the various versions have developed in different countries. A Javanese theatre now is called “The Crown of Rama.� This reveals the devotion of the people to Rama and belief that Rama’s crown will ensure a long and stable kingship for oneself.

Brahma in the opening of Ramayana Mahakavya prophecied

“Yavat sthasyanti girayah saritascha mahitale
Tavad Ramayana katha lokeshu pracharishyati.�

As long as the rivers and mountains continue in this world the story of Ramayana will last. How else can anybody summarise the greatness of the epic?