Ramakian - Thai Ramayana - the Beginning

Ramakian; Thai Ramayana Epic Myth

Welcome to the Ramakian blog on Dharmathai.Com
Ramakian is one of Thailand's greatest literary works, and is taught in all schools from a very early age.
Ramakian is taken from the Hindu Epic the "Ramayana"
The names of the characters in the story have been adapted for Thai language, some are similar, and some completely distinct.
The Ramayana was written purportedly in the third century B.C. by the Forest Hermit Valmiki. The Brahman Hindus, however, believe that Rama was a real person, there are a few different sacred locations in India which may indicate Rama's existence as a reality.One of them is his birth place, another being his palace. The route taken by Rama on the journey to Lanka (Sri Lanka) is also the source of several interesting things which lend to the belief in Rama's existence.
Ramayana spread throughout Southeast Asia traveklling with theTamil Indian merchants and scholars who were then trading with the Khmer kingdoms of Funan and Angkor and also to Srivijaya (what is now South Thailand), with whom economic and cultural ties had been enjoyed for a long time.
The Ramakian is adapted from the Indian Hindu Epic "Ramayana", by the Ruesi (or, Rishi, if you prefer) Waalamigi (more commonly known in the West as "Valmiki"). Valmiki composed this gigantic work of literary genius (or Historic documentation??) about 2,400 years ago. The Ramayana became extremely poular and spread around India, neighbouring countries, and the sub-continents of South East Asia. With this spread of the story, cam different entries, and versions of the adventures, trials and tribulations of Pra Ram in his quest to recover his Consort; Naang Siidaa from the clench of his Arch-Enemy, Totsagan (known as Ravana, in the Indian version).

Above Pic; Ruesi Chanok exits from his Hermitage, and searches for the place where he buried Naang Siidaa, as he found her 6 years before floating in a basket.
เมื่อนั้น พระชนกมหาฤาษี ได้ฟัง ดั่ีงทิพวารี ทาโสรจสรงลงที่กายา
จึ่งเปลื้องคากรองเปลือกไม้ ทั้งสไบหนังเสือ ออกจากป่า
ก็ลาพรตพิธีจรรยา ทรงเครื่องกษัตรา อลงกรณ์
เสร็จแล้วขึ้นรถสุวรรณมาศกับพระราชธิดาดวงสมร
ให้เลิกจัตุรงค์รีบจร ออกจากสิงขรกุฎี (บทละครเรื่องรามเกีรต์)
To understand the Ramakian story properly, it is important to be familiar with the main figures/characters in the story, in order to get a feel for the intrigues involved in this most wonderful piece of Thai Literary heritage.
In the coming weeks and months, i shall be presenting the main characters of the Ramakian and explaining their relationships to each other.
Later, i shall also catalogue the minor characters and Himapant animals that appear in the Ramakian.








The Beginning of Ramakian should really start about the time before the two Arch enemies, Ram and Totsagan were born on earth(called Rama and Ravana, in the Indian Ramayana version).
The Hero of the Epic, Prince Rama, is the "Avatar" (incarnation/manifestation) of the Deity Vishnu Narayan. In both Hindu/Brahmin, and the Thai Buddhist cosmology, Vishnu has 10 incarnations, 2 of them being the Buddha, and the future Buddha, Maitreya. Rama was another of these 10 Avatars of Vishnu.

Above; Ruesi Chanok searches with the plough to find Naang Siidaa, (bottom left part of pic).He findse her after the m,agic ceremony he makes, Naang Siidaa sprouting up from the ground in the Phorb (casket) resting on a lotus flower. Then, on the bottom right of the picture, is the subsequent procession to Mithila with Naang Siidaa, and all the court entourage..

Many Ramayanas: The Diversity of a Narrative Tradition in South Asia

Throughout Indian history, many authors and performers have produced, and many patrons have supported, diverse tellings of the story of the exiled prince Rama, who rescues his abducted wife by battling the demon king who has imprisoned her. The contributors to this volume focus on these "many" Ramayanas.
While most scholars continue to rely on Valmiki's Sanskrit Ramayana as the authoritative version of the tale, the contributors to this volume do not. Their essays demonstrate the multivocal nature of the Ramayana by highlighting its variations according to historical period, political context, regional literary tradition, religious affiliation, intended audience, and genre. Socially marginal groups in Indian society--Telugu women, for example, or Untouchables from Madhya Pradesh--have recast the Rama story to reflect their own views of the world, while in other hands the epic has become the basis for teachings about spiritual liberation or the demand for political separatism. Historians of religion, scholars of South Asia, folklorists, cultural anthropologists--all will find here refreshing perspectives on this tale.

About the Author
Paula Richman is Associate Professor of South Asian Religions at Oberlin College. She is the author of Gender and Religion: On the Complexity of Symbols (Beacon 1986).
Product Details

* Paperback: 280 pages
* Publisher: University of California Press (August 29, 1991)
* Language: English
* ISBN-10: 0520075897
* ISBN-13: 978-0520075894
* Product Dimensions: 8.8 x 5.8 x 0.8 inches
* Shipping Weight: 13.6 ounces
Buy Now

  Subscribe to Ramakian Tales  | Back to Startpage | Dharmathai Homepage