In his essay, "Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation" (1991), A.K. Ramanujan hints at the diversity of the Ramayana tradition, arguing that there are hundreds of varied "tellings" across Asia, rather than one single, authoritative version. It highlights how the narrative adapts across cultures, languages, and religions, often reflecting local values, political contexts, and diverse character perspectives.
Jain, Buddhist, and folk Ramayanas differ significantly from Valmiki's Sanskrit text—sometimes inverting moral judgments (like portraying Ravana sympathetically) or emphasizing different characters entirely.
Some South Indian folk traditions portray Ravana as a Dravidian hero resisting northern Aryan aggression—a complete inversion of the moral framework.
In the Ramakien (Thai) telling, Rama becomes a Thai king with local customs. Hanuman has romantic adventures and greater prominence as a trickster figure.
In the Buddhist Dasaratha Jataka, Rama and Sita are siblings who marry (reflecting different kinship norms), and the focus is on Rama's moral virtue as a bodhisattva rather than divine kingship.