The Ramayana by Valmiki, the "Adhi kavi" remains a vibrating living force in the lives of all us Indian people. He who brought the language of the Gods into the world of men with such mellifluous simplicity to edify and ennoble the reader, an illustrious bard who immortalized himself by his immortal work! Radhe Radhe!

In the 1₹ (Rupee) series booklet - "Sri Ramachandra" - a book that is to be savored as much as for the felicity of the language as for the profundity of thought and the depth of analysis it offers, such a masterpiece in English cannot be heard of in these days, such language speakers are not there and neither are the people who can understand this language - says Dr Brahmashri Sri Sundarkumar, the epitome of knowledge, the goddess Saraswathi dwells in himself. 

Here is explained Valmiki's poetic heights as told by Brahmashri Sundarkumar Bhagavathar with an explanation from Sri Sankaranarayanan commemorative speech!

"An exemplar of simple living and noble thinking when the biography of such a one is read in the record of mellifluent simplicity, in which, word and meaning are in such perfect harmony with each other that the divine spirit derives to dwell within their confines to edify and ennoble the reader. One willingly pays once again the tribute of joyful gratitude to the illustrious bard who has immortalized himself by his immortal work. The rapturous language of the great poet invests the rosy petals of Sri Ramachandra's life with an ethereal fragrance wafted through the centuries by the dulcet breath of accordance, chords that set the fathers story to marvelous music at their fathers sacrificial court, that music still rings in humanity's ears, thrilling the mind and delighting the heart". Sublime in his thoughts, yet simple in their expression, its sweet cadences invite the novice in the sacred tongue to lisp his members with a rare delight and soon beguile him to the mastery of the language equal only by the transport of the spirit that accompanies such perfection!"

Attached is the book Sri Ramachandra, an original copy that was scanned and preserved.

My soul stirring experiences with C.R Ramayana

This blog is dedicated to all the devotees of the bhagavan, Sri Rama and Sri Krishna and for those who read the Ramayana and Mahabharata with utter devotion. I want to show with pride in this blog the 1957 copy of the Ramayana Book by C.Rajagopalachari (popularly known as Rajaji or simply 'C.R') which belonged to my grandfather. This was presented to me signed by my grandfather who gave me this divine book with his blessings in my primary school days. Having read this countless times over and over again in the greater part of my younger days, and enjoy reading even now, this book continues to give me as always a great sense of irrepressible joy, happiness, virtues, inspiration and literally keeps me immersed and glued to the chair as I read every chapter with the same childlike curiosity, love and devotion to this book I possessed since my 6th standard days when I first read it. I am sure you will all agree that the titles of each of the chapters themselves are so intriguing, mysterious and mythical about them. The language of Rajaji in the book is such that it makes the reader search for the meaning of many complex and strange words in the old English language hitherto unheard of in these modern days, words such as "abstemiously", which I have it underlined on the book even now! I still remember it as strange reading the word that mentions the emotion felt by grief stricken Sri Dasaratha's who felt the entire events as a dream as a 'phantasmagoria of a disordered brain'. My grandfather would have told me to note that word, I daresay! I experienced this as most of you would have, when reading a paragraph, I would stop and think, how could this be, why is this contrary to my thought and then as if C.R were reading my mind, he would provide the answer in the subsequent sentence or paragraph and I would be pleasantly surprised. Many incidents described in the book could start me thinking what this could be or a lack of understanding would immediately be clarified, as this masterpiece book has been written with cent percent clarity by the great C.R. Such is the tremendous joy I would experience with this book. Even today when I listen to 'Ramkatha by Morari Bapu', the same feelings would come (as felt in the recently held Ramkatha at Wembley Arena, UK) and I read that book to get some similar insight and relish it. As such the greatness of this Epic being widely known, everytime you read this the book, a new experience dawns over and over again. The book is like a conversation as if we opened a line of dialogue between the reader and C.R, such is the novelty and power behind this book. I used to think in the stories where Indra, the king of the devas would be doing wrong deeds such as mentioned in the Ahalya chapter and why is it so, the devas being generally good and immediately I could see the answer, the reason was mainly to awaken people to a sense of the dangers with adharma. Why else would the devas need to have attributed sinful acts deliberately to the heroes such as Indra. The Rakshasas on the other hand were portrayed as it deserves them and they abound with a moral of their own right, however some rakshasas have been known to have done good deeds as well as we see in many parts of the Ramayana.

There is also a lot of moral which is seen even today in all walks of life and which we can easily relate to / from the Ramayana. I recount the words when C.R quickly takes us on with the difficulties during the ensuing exile for Rama, he mentions that we should exercise our imagination and build up the passions and sorrows in our own hearts and he says these are the familiar phrases in our own lives thus making us feel as if our lives too were part of the epic. In some cases where Vishwamithra comes playing a leading role at the start of the epic and then is no longer present at a later stage is a unique trait of the Valmiki Ramayana unlike ordinary plays and Novels.

One of the great point to note is that in the Valmiki's description of our culture when describing Kosala, it is quite clear that in ancient India city civilization had reached a high level. This is in contrast to the foreign conjencture that Ancient India was full of rakshasas who were dravidians and isnt true at all.

When reading the Ramayana and Mahabharata of C.R we actually go back to live with our ancient forbears and listen to their voices as we read them. This is by far really one of the greatest of experiences for one and all to be able to immerse themselves in these grand monumental epic of all times.  I can go on and on..... However I will let the books added in the links below speak for themselves...Please read them and you will certainly have a rewarding experience and I daresay share my enthusiasm... I recommend you all read this book and experience for yourselves! Jai Sriram!

Ramayana prevalent across a large landmass of Bharata Khanda.. HH Sri Sri Muralidhara Swamigal.

The Ramayana is and has been prevalent over time immemorial not just in India but in Nepal, Sri Lanka, Cambodia, Vietnam, China, Malaysia, Indonesia, Japan and Philippines as the epic and it's myraid evidences albeit some of them being a little winced and wilted still can be traced to date in Mongolia, Russia, Persia, Africa, Europe etc from Japan to South America suggesting that there was a world map constituting the Bharata khanda as much more larger.

Our Sri Swamiji, His Holiness Sri Sri Muralidhara Swamigal from Madhurapuri Ashram in Chennai, South India describes the glory of Bharata khanda from the Srimad Bhagavatham thus,

To say about this country, all the avatars of Bhagavan has happened here. Starting from Matsya avatar till today, all the avatars of Bhagavan has happened here, in this country. All the holy rivers run only in this country. Even today, tall gopuras (temple towers) that almost touch the sky and awe-inspiring temples are in this country. Such beautiful sculptures are here. Beautiful murthys full of sannidhya are here. Itihasas like Ramayana and Mahabharata, philosophical scriptures like Vedas and Upanishads, works of several Mahans who came subsequently and their kirtans are all here in this country.

Till date, innumerable Mahans have been appearing in this country. This Bharatha Desha, prior to India’s independence, consisted of several kingdoms ruled by small kings. Yet, what we call India today, was known as Bharata khanda. This Bharatha Desha, prior to India’s independence, consisted of several kingdoms ruled by small kings. When we look at Asia, there are so many countries in it. Despite there being several countries, all the countries put together is known as Asia. Similarly, even though a king was ruling South India, another was ruling Maharashtra, some other king in Bengal, another in Uttar Pradesh, and a different one in Uttarkhand, yet, all these [kingdoms] put together was known as Bharata khanda.

In Bhagavatham, it is mentioned that on the other side of the Himalayas is Rushi khanda and on this side is Bharata khanda. In the fifth canto of Bhagavatham, the map of the world is described. Rivers that are flowing and other details. The map of the world was described then itself. If we look at it as a picture, we will understand. The khanda [region] on the other side of the Himalayas was known as Rushya and this side as Bharata khanda. Why did they name it as Bharata khanda? King Dushyanth’s son, who was such a courageous child. Due to him this country is known as Bharata khanda or Bharata desha. It is a good explanation and is true as well. But, the name India was given by foreigners who came to study the culture and traditions of this land. Any civilization starts near a river. As this civilization started next to Sindhu river, they gave the name Sindhia. Sindhia slowly transformed into India. If you take the Nalayira Divyaprabandham or Thevaram or Vedas or Itihasas or Puranas, nowhere is the name India mentioned. Only Bharata khanda and Bharata desha are mentioned. Therefore, due to the [Dushyantha’s] child, this land is known as Bharata khanda, Bharata desha. But if we analyze the true reason. The term Bharata means Brahma Jnani. bhA rUpe brahmaNi ratA: iti bhAratam.

How many mahatmas! In this country, instead of saying there lived someone 100 years ago, that there was someone here or only there, there are so many mahatmas. Like one for each house. From that age till today, this land is filled with mahatmas. So the term Bharata for this land is appropriate. Jivan mukthas and rishis were born by this land. It is fascinating, isn’t it.

Ramayana in Ancient Tamil literature

Even before Kambar wrote the Ramavataram in Tamil in the 12th century AD, there are many ancient references to the story of Ramayana, implying that the story was familiar in the Tamil lands even before the Common Era. References to the story can be found in the 

• Sangam literature of Akanaṉūṟu,(dated 400BC)^[24] and 
• Purananuru (dated 300 BC),^[25][26] 
• the twin epics of Silappatikaram (dated 2nd Century CE)^[27] and 
• Manimekalai (cantos 5, 17 and 18),^[28][29][30] and the 
• Alvar literature of Kulasekhara Alvar, 
• Thirumangai Alvar, 
• Andal and 
• Nammalvar (dated between 5th and 10th Centuries CE).^[31] Even the songs of the Nayanmars have references to Ravana and his devotion to Lord Siva

Source/Credits: https://hinducouncil.com.au/new/ramayana-around-the-world/

Ramayana in Buddhism

In Buddhism, Ramayana is known as “Dasarata Jataka” meaning Tale of Dasarata (King Dashrath, father of Rama). It is claimed that Buddha came from the Ikshvaku clan (of Rama). (ref Fang, Liaw Yock (2013). A History of Classical Malay Literature. Jakarta: Yayasan Pustaka Obor and ISEAS. ISBN 978-979-461-810-3.)

The Dasharatha Jataka is one of the stories of the past lives of Buddha as a Bodhisattva. Here he explains to a householder why he must overcome the grief of the demise of this father. Dasaratha, Rama, Lakkhana (Laxmana), Sita & Bharat, all appear in this story. (Ref/Download https://www.scribd.com/document/281051975/The-Dasaratha-Jataka)

Rama (called Rāmapaṇḍita in this version) was the son of Kaushalya, first wife of Dasharatha. Lakṣmaṇa (Lakkhaṇa) was a sibling of Rama and son of Sumitra, the second wife of Dasharatha. Sita was the wife of Rama. To protect his children from his wife Kaikeyi, who wished to promote her son Bharata, Dasharatha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasharatha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father’s wishes, remained in exile for a further two years. 

Rāmapaṇḍita is said to have been a previous incarnation of the Buddha, and Sita an incarnation of Yasodharā. Ravana appears in other Buddhist literature, the Lankavatara Sutra.

Ramayana in South America

Ramayana teachings in South America tell the story of Hanuman traveling to Patala Loka (South America) through a tunnel in Madhya Pradesh while trying to rescue Rama and Lakshman who were kidnapped by Mahiravana, the step-brother of Ravana. (Ref Click here)

Ramayana in Italy

In some archaeological excavations, wall paintings in Italian houses from 7 BC depict scenes from the Ramayana such as many persons with tails and two men accompanied by a lady, and the men have bows and arrows on their shoulders. (Ref Click here)

Ramayana in Russia

The Kalmyks of Russia trace roots from Mongolia. In Mongolia, a commentary by Dmar-ston Chos-rgyal of Dbus commentates about the Ramayana in Subhasitaratnanidhi. Russian researchers claim that Kaikeyi (Queen of Ayodhya) was from Russia and also that the Vedas were written in Arctic Russia. (Ref Click here)

Ramayana in Iraq

During archaeological excavations in Iraq, 6000-year old carvings of apes and men have been found in a cave chapel built in Silemania, Iraq. The carvings resemble Warad Sin and Ram Sin of Larsa who ruled Mesopotamia for 60 years. The Jataka tales also confirm that Lord Rama ruled his kingdom for 60 years. (Ref Click here)

Ramayana in Thailand

In Thailand, Ramayana is told as a popular national epic Ramakien‘ Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.

The gallery or Phra Rabiang is a covered corridor, walled on one side, that surrounds the Wat Phra Kaew temple like a cloister. Murals on the gallery walls depict the entire arc of the Ramakien epic, which is based on the Indian Ramayana. This version was translated and recomposed in Thai poetic form under the supervision of Rama I himself around 1797. The story is divided into five long episodes. The murals were commissioned by Rama I to tell his version of the epic. In fact, the main decorative theme throughout the temple is the Ramakien story. The concept of righteous kingship within the epic has long been recognised within Southeast Asia and has been appropriated by many kings to equate their countries with the legendary city of Ayodhya and the titular hero Rama. The murals were erased and completely repainted by the orders of Rama III. Ever since then they have been frequently restored. The murals along the walls are divided into 178 scenes with abbreviated synopses of the scenes below. The first scene depicted is to the right of Gate No. 7, the Wihan Yot Gate.^[61][62]

Ramakien/ Ramayan is an important component of the culture of Thailand.

The Ramakien composed by King Rama I is considered a masterpiece of Thai literature & is taught in schools.

The stories in Ramakien are similar to those of Ramayan. 

In Thai version, Sita is Ravan & Mandodri's daughte. Ravan's brother, an astrologer predicts calamity on Sita. Ravan throws her into the river from where Janak picks her up. Thai version also gives more importance to Hanuman.

Characters of Thai version of Ramayan:

Pra Ram/ Ram, is the son of Thotsarot/ Dasharath, & is the incarnation of Witsanu or Pra Narai meaning Narayan Shri Vishnu

Phra Isuan/ Ishwar

Phra Phrom/ Brahma 

Phra Uma-thewi/ Uma, Gauri

Phra Laksami / Lakshmi, Consort of Narai

Phra A-thit/ Surya, Father of Sukreep/ Sugreev

Phra Phai/ Vayu, Father of Hanuman

Phra Witsawakam/ Vishwakarma, rebuit Lanka after Hanuman burned it down, creating Khitkhin/ Kishkindha

Nang Sida/ Sita, Incarnation of Lakshmi

Phra Lak/ Lakshman, Phra Phrot/ Bharat, Pra Satrut/ Shatrughn

Nang Kaosuriya/ Kaushalya

Nang Kaiyakesi/ kekai

Nang Samutthewi/ Sumitra

Hanuman

Phali Thirat/ Bali, King of Khitkhin/ Kishkinda, elder brother of Sukhrip/ Sugreev, uncle of Hanuman

Ongkhot/ Angad, son of the Pali Thirat/ Bali and Nang Montho/ Tara

Phiphek/ Vibhishan, brother of Thotsakan/ Ravan

Chomphuphan/ Jambavan, adopted son of Phali. 

Intharachit/ Indrajeet.

Thai, Malaya, Burma, Laos, Cambodia, Vietnam were part of Indian Subcontinent.

The Thai people originally lived in Khmer, Angkor Wat temple in Cambodia, refers to 'syam'/ dark brown people (Siam comes from shyam or Vishnu ji ) as vassals of the Khmer kingdom.

Ancient Thailand was Siam, meaning city of Vishnu ji its kingdom was called AYUTTHAYA.

Another ancient city in Thailand is Lavpuri from Shri Ram's son Lav.

Many versions of Ramayan in Ayutthaya were lost with the second Burmese invasion in 1765.

When the Thai relocated their capital at Bangkok, King Phra Phutthayotfa Chulalok took upon himself the title of ‘Rama I' changed the name of the Rattanakosin dynasty to Chakkri meaning Vishnu ji’s Sudarshan Chakr. 

He partly wrote & got the lost Ramakie/ Ramayan composed in 1797.

His son Rama 2 rewrote some parts of for Khon drama which had been performed since the Ayutthaya Kingdom.

The 9th king Bhumipal Athulyatej / Bhumibol Adulyadej lived in the true spirit of Shri Ram & following; 

"जननी जन्म भूमिश्च स्वर्गादपि गरीयसी", 

did not leave Thailand in 60 years and spent 6 months every year in serving the poor and needy in rural Thailand from his royal income.

In an Indianized state Lan Na Kingdom in present-day Northern Thailand, the Ramayan is called Phommachak. 

Evidences of Ramayan in Thailand

1- Painted representation of the Ramakien/ Ramayan & statues of characters can be seen at What Phar Kaew temple.

2- Temple of Bimay has a lintel representing Ram and Laksman tied with magical snakes by Indrajit.

3- Huge statues of Sugriv & other characters from Ramayan decorate the courtyard of the Royal palace, surrounded by huge corridors depicting the whole story of Ramayan in large paintings from floor to ceiling. 

4- Ramayan sculptures adorn the walls and balustrades of most temples in Thailand.

5- There is a huge statue of Hanuman on a hillock facing a major Buddhist monastery.

6- Thai kick boxing is based on the military skills of Bali and Sugreev.

Source/Credits: Meenakshi Sharan, Ayodhya Foundation, Global Ramayana Connect on Facebook

Ramayana in Malaysia

Hikayat Seri Rama is the Malay literary adaptation of the Hindu Ramayana epic in the form of a hikayat.^[1][2] 

Folk versions of the Ramayana were told through dance dramas and by penglipurlara (professional storytellers). The wayang kulit (shadow theatre) adaptation, called Hikayat Maharaja Wana, was one of the most important shadow-plays. Puppeteers would pick the most exciting episodes for their shows, particularly the scenes relating to the marriage of Seri Rama, the abduction of Siti Dewi (Sita), the final battles in Langkapuri (Lanka), and the heroine’s rescue by her husband.

Some of the characters are named as :

• Seri Rama – Vishnu’s reincarnation and eldest son of Raja Dasarata
• Siti Dewi – Seri Rama’s wife; adoptive daughter of Maharisi Kali
• Baradan, Laksmana/Latsamana and Citradan – Rama’s half-brothers; the incarnations of Wisnu’s possessions
• Dasarata Maharaja – Father of Seri Rama and his brothers and the great-son of Prophet Adam.
• Mandu Daki/Mandudari – Ravana’s wife. Meghanada’s (Indrajit) mother.
• Hanoman– incarnation of lord Siwa
• Balya Raja – King of Lagur-Katagina (Kiskindha)
• Sugriwa/Sugirwa – Balya’s younger brother
• Seri Anggada – Balya’s son
• Annila/Raja Tilam – leader of an army of monkeys.
• Bibusanam – Rawana’s estranged brother
• Jambuwana – King of the bears

The rulers of the Malacca Malaya sultanate claimed to be the descendants of the Chola kings.

Many princes there have names ending with Cholan or Chulan.

The oldest version of Ramayan in Malaysia is ‘Hikayat Seri Ram’.

Malay versions glorifies Lakshman more than Shri Ram. 

Malaya people adopted Ramayan to their micro culture & Dashrath here becomes the great-grandson of the Prophet Adam and Ravan receives boons from Allah instead of Brahma.

Source/Credits: Meenakshi Sharan, Ayodhya Foundation, Global Ramayana Connect on Facebook

Ramayana in Philippines

According to Francisco, an indologist from the University of the Philippines Manila, the Ramayana arrived in the Philippines some time between the 17th to 19th centuries, via interactions with Javanese and Malaysian cultures which traded extensively with India.^[48](p101) 

Francisco first heard the poem being sung by Maranao bards around Lake Lanao in 1968. He then sought the help of Maranao scholar Nagasura Madale, resulting in a rhyming English translation of the epic.^[2]

Gold images of 'Garud' found in Tabon Caves, the cradle of Philippine Civilization, points towards the evidences of Ramayan.

There is a document of 900 CE, inscribed on a copper plate in Kavi Script- Pali alphabet.

*Note- Traders from Orissa ,for the Bali Jatra have known to go via the Port of Malaya.

Juan R Francisco discovered a miniature Ramayan among the Maranvas, an ethnic group converted to Islam around 500 yrs back, they were narrating a story called 

'Maharida Lawana’ / Maharaj Ravan, at a community gathering. 

Just like Ramleela the story accompanied with music begins with Ravan praying to Allah and jibrael, Lakshman is depicted as the monkey son of Ram Sita.

Before the arrival of Arabs to Sulu Island in 1450, the chiefs of most Philippine islands were called Rajas. The script was derived from Brahmai. 

The vocabulary in all Philippine languages reflect Hindu influences.

The Philippine Ramayan is called, Maradia Lawana and Darangen

Rajah Mangandiri is another oral tradition Ramayana of the Southern Philippines.

Ramayana in Indonesia

In Indonesia, the Ramayana is a deeply ingrained aspect of the culture, especially among Javanese, Balinese and Sundanese people, and has become the source of moral and spiritual guidance as well as aesthetic expression and entertainment, for example in wayang and traditional dances.^[40]

There are several Indonesian adaptations of Ramayana, including the Javanese Kakawin Ramayana^[33][34] and Balinese Ramakavaca.^[35]

Kakawin Ramayana is believed to have been written in Central Java circa 870 AD during the reign of Mpu Sindok in the Medang Kingdom.^[36] The Javanese Kakawin Ramayana is based on Ravanavadha or the “Ravana massacre”, which is the sixth or seventh century poem by Indian poet Bhattikavya.^[37]

Kakawin Ramayana was further developed on the neighboring island of Bali becoming the Balinese Ramakavaca. The bas-reliefs of Ramayana and Krishnayana scenes are carved on balustrades of the 9th century Prambanan temple in Yogyakarta,^[38] as well as in the 14th century Penataran temple in East Java.^[39] 

Kingdom Shri Raam extended from Pariyatra parvat ( the Islamic invaders called it Hindu Kush, meaning the killer of the Hindus) to the extreme limits of Jambudvip, the present day India & Indonesia archipelago, which then was one huge landmass undivided by sea.

“There were 3 major rapid rise floods, first around 14,000 years, second around 11,500 yrs and the third around 8500 years ago that caused the gradual submergence of its landmass ..” - Quest of the Dragon and Bird Clan, Paul Kekai Manansala.

The early Sundanese Indianized Taruma kingdom was established in West Java around 400s & around the 6th century Kalinga kingdom was established on the northern coast of Central Java.

The capital of the world’s largest Islamic nation is Jakarta=Jaya Karta.

The island Bali is named after Bali, the king of Kishkindha.  

Ramayan of Bali is Ramakavaca

Ramayan of Java it is Kakawin Ramayan/ Yogesvara Ramayana, in Kawi language- a mixture of Sanskrit & indigenous Javenese.

Ramayan in Sumatera is Ramayan Swarnadwipa.

In Indonesia, verses of Mahabharat or Ramayana in the Javanese language are inscribed on the tombstone of the dead. 

Evidences of Ramayan in Indonesia.

1- Depiction of Ramayana can be seen in parapets adorned with bas-relief in Prambanan temple in central Java. 

2- Daily performance of leather puppet show of either Ramayana or Mahabharata the Palace annexure of the Sultan of Jogjakarta.

3- A two-hour Ramayan Ballet is performaned three times a week around the Prambanan Temple by hundreds of dancers and musicians most being Muslims who affirm, “Ramayana is our culture.”

4- The Balinese paint and carve popular scenes and characters from Ramayana for their temples and houses, as well as rstaurants and hotels.

Source/Credits: Meenakshi Sharan, Ayodhya Foundation, Global Ramayana Connect on Facebook

Ramayana in Laos

In Laos, among Lao people, Ramayana is known as Phra Lak Phra Ram. Phra Lak Phra Ram is named after two principal characters, the brothers Phra Lak, or Lakshaman, and Phra Ram, or Rama. Since Phra Ram is considered the hero, it is believed the altered name was chosen for euphony. 

Lao legends attribute to the introduction of the Phra Ram Xadôk via the first king of Lane Xang, Chao Fa Ngoum, who arrived with his soldiers, artists, dancers, concubines, poets from musicians from Angkor who would have been familiar with the Reamker. Yet Indic civilizations knew of what is now Yunnan in China, as “Gandhara” no later than the second century B.C.^[3] 

Lao people venerate Hindu temples, often decorated in Ramayana and the Mahabharata motifs, such as at Vat Phou in Champassak.

Named after Shri Ram's son Lav, the ancient Laos used to be a part of Hindu Khmer Empire.

The Lao version of Ramayan is called Phra Lak Phra Lam, meaning Lakshmana and Ram.

The story of Lakshman and Shri Ram is told as the previous life of Buddha in the Lao version of Ramayan.

Evidences:

1- Several Buddhist monasteries and stupas of Laos have sculptures depicting Ramayana in stone as well as in wood panels. 

2- There are sculptures of Rama and Krishna and other avatars of Vishnu in the Shiva temple at UNESCO World Heritage Centre, Wat Phu Champasak. 

The a ruined Khmer Hindu temple complex of Vat Phou is one of the last influences of that period.

Source/Credits: Meenakshi Sharan, Ayodhya Foundation, Global Ramayana Connect on Facebook

Ramayana in Nepal

Besides being the site of discovery of the oldest surviving manuscript of the Ramayana, Nepal gave rise to two regional variants in mid 19th – early 20th century.

• One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other,
• written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the Nepal Bhasa renaissance.

Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the Ramayana and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called Aadi Kavi or The Pioneering Poet.

Ramayana in Tibet and Xinjiang

A manuscript of Tibet Ramayana is found in several manuscripts from Dunhuang^[23] This version of Ramayana was popular in Tibet and Xinjiang between 4th to 11th century AD.

In twentieth century, various manuscripts were discovered in Mogao caves of Dunhuang (Xinjiang province China). Dunhuang is located on the eastern end of the silk road. Six incomplete manuscripts were found and from the parts, Ramayana was discovered. Four of these manuscripts can be found at India Office Records at the British Library in London and other two are at National Library of France at London. All of the manuscript collections are being digitized by the International Dunhuang Project, and can also be freely accessed online.

The caves carved out by the monks, originally used for meditation, developed into a place of worship and pilgrimage called the Mogao Caves or “Caves of a Thousand Buddhas.“^[9] A number of Christian, Jewish, and Manichaean artifacts have also been found in the caves (see for example Jingjiao Documents)

Read more at …  https://www.livehistoryindia.com/snapshort-histories/2019/01/18/the-ramayana-a-tibetan-retelling and https://en.wikipedia.org/wiki/Dunhuang_manuscripts

Ramayana in Yunnan, China

In the Yunnan province of China, Ramayana is called Langka Sip Hor (written in Tai Lü language). This language is spoken by about 700,000 people in Southeast Asia. This includes 280,000 people in China (Yunnan), 200,000 in Burma, 134,000 in Laos, 83,000 in Thailand, and 4,960 in Vietnam.^[3] The language is similar to other Tai languages and is closely related to Kham Mueang or Tai Yuan, which is also known as Northern Thai language. In Yunnan, it is spoken in all of Xishuangbanna Dai Autonomous Prefecture, as well as Jiangcheng Hani and Yi Autonomous County in Pu’er City. It has borrowed many Sanskrit and Pali words and affixes.

Ramayana - Japan

The spread of Buddhism brought Ramayana to Japan where it came to be known as Ramaenna or Ramaensho.

Japanese Ramayana were written during the 10th century as Sambo Ekotoba and 12th century as Hobutsushu (Jewel Collection).

Bugaku and Gagaku dance styles of 8 to 12 century based on Indian classical dances are popular for depicting Japanese Ramayan.

Japanese producer and director Yugo Sako read Valmiki’s Ramayana in Japanese and went on to study ten different versions and made the most popular award winning animated cartoon on Ramayan. (Ref: Japanese Ramayana)

Ramayana in Cambodia

The earliest evidence regarding the presence of Ramayana text in Cambodia can be found in a 7th century inscription of Veal Kantel (K.359), where it mentioned the offering of Mahabhrata and Ramayana manuscripts to the temple as well as the daily recitation of the texts.^[2] Plenty of art works and inscriptions mentioning the epic were made throughout ancient Cambodia (Funan, Chenla, and Angkor). 

The Khmer version of Ramayana bears the name Reamker (Ramakerti)-literally means “The Glory of Rama“. Indeed, the story of Rama is present in both art and literature throughout the history of Cambodia.

Reamker is also mentioned in another literature called L’berk Angkor Wat (“The Story of Angkor Wat”) written in 1620 by Khmer author-Pang Tat (or Nak Pang), celebrating the magnificent temple complex of Angkor Wat and describing the bas-reliefs in the temple galleries that portray the Rama story.^[7]

In 1900s, Ta Krud and Ta Chak were the two old men famous for their remarkable memory and ability to narrate the whole Reamker story orally and beautifully with gesture. In 1920, Ta Chak found voluminous manuscripts of Reamker story on latanier leaves in a pagoda south of Angkor Wat temple during his monk-hood and he learnt to remember the script by heart. In 1969, Ta Chak’s oral narration were recorded and his narration lasted 10 days at the rate of five hours per day. However, he died earlier before he could manage to narrate the remaining episodes.^[2]

Many versions of Reamker are available in Cambodia. Nowadays, Reamker is considered as Cambodian national epic which plays significant role in Cambodian literature^[8] and extends to all Cambodian art forms, from sculpture to dance drama, painting and art.

Legend has it that Prince Preah Thaong( Kaundinya, a Brahmin), married the semi divine ‘Nagi Soma’ of Patal and formed the 1st Cambodian dynasty. Kaundinya Nagi Soma & their descendants were known as the Khmer and are said to have been the rulers of Funan ( ancient Indianised state) Chenla ( Indochina) and the Khmer ( Angkor) Empire.

Despite civil wars from 1967 to 1979 the Ramayan traditions survived in Cambodia. 

Khmer Version Ramayan of Cambodia is 

REAMKER, which means, the Glory of Ram. 

REAMKER was recomposed in two parts during the 16th -17th century and DURING THE 18th - 19th century.

Shri Ram is 'Preah Ream'.

Sita is 'Neang Seda'.

REAMKER also has a character called 'Sovanna Maccha', the mermaid princess who goes to fail Hanuman’s plans of building Ram Setu to Lanka but falls in love with him.

Evidences of Ramayan in CAMBODIA

1- 7th century stone inscription at Veal Kantel, Stueng Treng mentions offering of the manuscript of Reamker/ Ramayan to the temple.

2- During Ankor days dance was ritually performed at temples.

3- World’s largest 12th century stone temple Angkor Wat, a Visnu temple, largest temple for any deity in the world, built by king Suryavarman. It has depictions like Sita’s Agni pariksha, Ram's return to Lanka, killing of Kabandha, Valin, Viradha etc. The 2.7 km circumambulatory passage has gigantic carvings devoted to the stories of Samudra Manthan, Mahabharat and so on.. 

4-Lkhaon- masked theater of Cambodia, revolves around the story f Ramayan.

Source/Credits: Meenakshi Sharan, Ayodhya Foundation, Global Ramayana Connect on Facebook

Ramayana in Myanmar - Yama Zatdaw - Burmese Ramayana

Yama Zatdaw, unofficially Myanmar’s national epic, is the Burmese version of the Ramayana. There are nine known pieces of the Yama Zatdaw in Myanmar. The Burmese name for the story itself is Yamayana, while zatdaw refers to the acted play or being part of jataka tales.

Ramakien (Thai version of Ramayana) into the epic. Rama sā-khyan, one of the well known literature in Burma, is believed to be composed in 1775 by U Aung Phyo which begins with Bala kanda and ends at Yudha kanda as in Valmiki‘s Ramayana.

There are also important Burmese literature and classical music related to the Ramayana which were developed in that era such as U Toe‘s Yama yakan (Rama’s song) and Thida yakan (Sita’s song), both written in 1784; Yama pyazat (Ramayana ballet, in 1789; and Kalay Yama wuthtu (Young Rama’s life) in 1800.^[1]

The ethnic Mon adaptation of Ramayana is known as “Loik Samoing Ram” which was written in 1834 AD by a Buddhist monk named Uttama. It is evident that “Loik Samoing Ram” is mainly derived from Burmese version as the author of the Mon version stated in his preface that due to the popularity of Burmese version in the capital. ^[2]

The characters of Yama Zatdaw share the same features and characteristics as those in the original story. However, in acting, the costumes are a mixture of Bamar and Thai elements. The names of the characters, in general, are Burmese transliterations of the Sanskrit names.

• Rama is known as Yama (ရာမ).
• Sita is known as Thida (မယ်သီတာ).
• Lakshmana is known as Lakhana (လက္ခဏ).
• Hanuman is known as Hanuman (ဟနူမာန်).
• Parashurama is known as Pashuyama (ပသျှူးရာမ).
• Ravana is known as Yawana (ရာဝဏ) or Datha-giri (ဒဿဂီရိ).
• Vali is known as Bali (ဘာလိ).
• Maricha is known as Marizza(မာရဇ).
• Vibhishana is known as Bibi-thana (ဘိဘိသန).