There are also Cambodian (Reamker), Indonesian, Filipino, Thai (Ramakien), Lao, Burmese, Nepali, Maldivian, Vietnamese, Tibeto-Chinese, and Malay versions of the Ramayana.

[b] In its extant form, Valmiki's Ramayana is an epic poem containing over 24,000 couplet verses, divided into seven kāṇḍas (Bālakāṇḍa, Ayodhyakāṇḍa, Araṇyakāṇḍa, Kiṣkindakāṇḍa, Sundarākāṇḍa, Yuddhakāṇḍa, Uttarakāṇḍa), and about 500 sargas (chapters).

Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."

After seeing two birds being shot, Vālmīki creates a new form of metre called śloka, in which he is granted the ability to compose an epic poem about Rāma.

On the eve of the great event, Kaikeyī was happy regarding this, but was later on provoked by Mantharā, a wicked maidservant, to claim two boons that Daśaratha had granted to her.

[31] In exile, Rāma, Sītā, and Lakṣmaṇa journey southward along the banks of the river Godāvari, where they build cottages and live off the land.

The southern search party under the leadership of Aṅgada and Hanumān learns from a vulture named Sampātī the elder brother of Jatāyu, that Sītā was taken to Lankā.

Before going back to Rāma and telling him about Sītā's location and desire to be rescued only by him, he decides to wreak havoc in Lankā by destroying trees in the Naulakha Bagh and buildings and killing Rāvaṇa's warriors.

Upon reaching, Hanumān is unable to identify the sanjeevani herb that will cure Lakṣmaṇa and so he decides to bring the entire mountain back to Lankā.

On meeting Sītā, Rāma says; "The dishonour meted out to him and the wrong done to her by Rāvaṇa have been wiped off, by his victory over the enemy with the assistance of Hanumān, Sugrīva and Vibhishaṇa".

So Sītā, in order to prove the citizens wrong and wipe the false blame on her, requests Rāma and Lakṣmaṇa to prepare a pyre for her to enter.

There is an extensive tradition of oral storytelling based on Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives.

[citation needed] Akbar, the third Mughal Emperor, commissioned a simplified text of the Ramayana which he dedicated to his mother, Hamida Banu Begum.

[46] A notable difference in the version is that the Rama, Lakshmana and Hanuman were tied to a tree and were brought to trial in the tribal court, where the deities of the clan Sidhappan, Nanjappan, Mathappan etc.

interrogate them with intense inquiries regarding the ethical justification for abandoning his pregnant wife in the barren jungle, neglecting his duties as a husband.

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.

One of the recognizable modifications is the inclusion of the indigenous Javanese guardian demigod, Semar, and his sons, Gareng, Petruk, and Bagong who make up the numerically significant four Punokawan or "clown servants".

[66] 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.

[67] The Balinese kecak dance for example, retells the story of the Ramayana, with dancers playing the roles of Rama, Sita, Lakhsmana, Jatayu, Hanuman, Ravana, Kumbhakarna and Indrajit surrounded by a troupe of over 50 bare-chested men who serve as the chorus chanting "cak".

[70][71][72] The Maharadia Lawana, an epic poem of the Maranao people of the Philippines, has been regarded as an indigenized version of the Ramayana since it was documented and translated into English by Professor Juan R. Francisco and Nagasura Madale in 1968.

[73][74] The poem, which had not been written down before Francisco and Madale's translation,[73] narrates the adventures of the monkey-king, Maharadia Lawana, to whom the Gods have granted immortality.

[79] An English language translation of the critical edition was completed in November 2016 by Sanskrit scholar Robert P. Goldman of the University of California, Berkeley.

[81] Some of the commentaries on the Ramayana include Mahesvara Tirtha's tattvadīpa (also known as tattvadīpika), Govindaraja's bhūṣaṇa (also known as govindarājīyam), Sivasahaya's śiromaṇi, Mahadeva Yogi's amṛtakaṭaka, Ramanuja's rāmānujīyam, Ahobala's taniclōkī and tilaka by Nagoji Bhatta or Ramavarma.

Diwali, the festival of lights in Hinduism, is celebrated in joy of Lord Rama returning to Ayodhya with his wife Sita and brother Lakshmana.

[84] One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam.

In Indonesia, especially Java and Bali, Ramayana has become a popular source of artistic expression for dance drama and shadow puppet performances in the region.

Sendratari Ramayana is the Javanese traditional ballet in wayang orang style, routinely performed in the cultural center of Yogyakarta.

Another Indian author, Devdutt Pattanaik, has published three different retellings and commentaries of Ramayana titled Sita, The Book Of Ram and Hanuman's Ramayan.

The Ramayana has been performed on Broadway, London's West End, United Nations Headquarters, the Smithsonian Institution among other international venue and in more than 35 cities and towns in India.

[citation needed] Starting in 1978 and under the supervision of Baba Hari Dass, Ramayana has been performed every year by Mount Madonna School in Watsonville, California.