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Why are there different Ramayanas?
“Ramayana” refers to a broad narrative tradition, not one unchanged text. Retellings have developed across languages, regions, religious traditions, genres, and historical periods. Oxford Bibliographies’ 2016 overview says “more than three hundred” Ramayanas exist in many languages, attributing that figure to A. K. Ramanujan’s 1991 essay. It is a useful indication of the tradition’s range, not a definitive census of every written, oral, or performed telling.
As Paula Richman’s collection Many Ramayanas: The Diversity of a Narrative Tradition in South Asia emphasizes, versions reflect their particular literary, religious, regional, political, and performance contexts. A changed episode can therefore do more than surprise: it may give a different character agency or express a different moral or theological emphasis.
Five striking variations
1. In the Adbhuta Ramayana, Sita takes on a form associated with Kali
The Adbhuta Ramayana gives Sita a powerful central role. Katie Work’s 2021 Lancaster University thesis reads the text as presenting Sita as the story’s hero and as a deity superior to Rama, and discusses her association with the warrior goddess Kali. In the episode summarized by Scroll’s 2015 account, Rama is wounded and unconscious in battle, and Sita assumes a fierce Kali-like form.
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The shift places Sita’s divine power at the center of the crisis. It belongs to this telling; it should not be treated as a feature of every Ramayana.
2. The Dasaratha Jataka makes Rama and Sita siblings—and leaves out Ravana
In the Buddhist narrative described by Scroll, Rama and Sita are siblings. Rather than being banished, they go to the Himalayas, then return to Benares; Ravana does not appear. That changes both the familiar family relationship and the conflict driving many other versions.
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This is a description of the Dasaratha Jataka, not a template for Buddhist Ramayanas as a whole. The wider tradition includes different tellings, and one narrative cannot stand in for all of them.
3. In Jain Paumachariya, Lakshmana kills Ravana
The Jain Paumachariya, associated with Vimalasuri, assigns Ravana’s killing to Lakshmana rather than Rama. This change fits a Jain narrative logic described in a 2018 J-STAGE scholarly abstract: Rama is cast as a Baladeva, a figure who does not kill, while Lakshmana takes on the act of killing. The arrangement preserves Rama’s association with ahiṃsā, or nonviolence.
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A University of Calicut thesis survey also identifies Paumacariya as an early Jain Ramayana. Jain Rama narratives are not all identical, so this episode is best attributed to this work and related tellings rather than to Jainism universally.
4. The Gond Ramayani gives Lakshmana a fire ordeal after Sita’s rescue
Scroll describes the Gond Ramayani as a seven-tale Gond folk cycle that begins after Sita has been rescued. In its first tale, Indrakamani’s visit prompts Sita to suspect Lakshmana, who undergoes a fire ordeal to demonstrate his chastity. The episode turns attention from the rescue itself to Lakshmana’s vulnerability to suspicion and the burden of proving his character.
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This summary follows Scroll’s account; a specific primary edition was not established. The article also notes that the cycle is not available in English translation in the form it discusses, and points to folk dance and paintings as ways it has been encountered.
5. Thai Ramakien or Ramakirti recasts familiar characters
Thai versions known as the Ramakien or Ramakirti can characterize familiar figures differently. Scroll describes Hanuman as amorous and Ravana as a learned scholar and powerful king. These traits alter the balance of the story’s characterization rather than simply changing who wins a particular battle.
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Such descriptions should not be taken to mean that every Thai performance or audience understands these characters in exactly the same way. Versions outside India take different turns in local settings, as Oxford Bibliographies’ overview notes.
Independent reader supportYour contribution helps us test, update, and keep practical guides available for everyone.What these versions change
Across the five examples, variation touches several parts of the narrative at once:
- Agency: Sita becomes the decisive divine power in the Adbhuta Ramayana, while Lakshmana takes on Ravana’s killing in Paumachariya.
- Relationships and conflict: The Dasaratha Jataka makes Rama and Sita siblings and omits Ravana.
- Moral framing: In the Jain telling, shifting the killing to Lakshmana preserves Rama’s nonviolent role.
- Focus of an episode: The Gond cycle’s account centers Lakshmana’s ordeal after Sita’s rescue.
- Characterization: Thai tellings described by Scroll present Hanuman and Ravana with traits that depart from familiar portrayals.
These differences are why it is more accurate to name the work or tradition being discussed than to call one version the universal Ramayana. For a broader scholarly introduction to the tradition’s diversity, see Richman’s edited collection Many Ramayanas.
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