Rama

===Variations===
[[File:Rama's Court, Folio from a Ramayana (Adventures of Rama) LACMA AC1999.127.36.jpg|thumb|Rama darbar (Rama's court), [[Chamba, Himachal Pradesh#Chamba miniature paintings|Chamba]] painting, 1775–1800. Rama and Sita on the throne with Rama's brothers behind. Hanuman with Sugriva and Jambavan pay their respects.]]
Rama's legends vary significantly by the region and across manuscripts. While there is a common foundation, plot, grammar and an essential core of values associated with a battle between good and evil, there is neither a correct version nor a single verifiable ancient one. According to Paula Richman, there are hundreds of versions of "the story of Rama in India, Southeast Asia and beyond".<ref name="richman7">{{harvnb|Richman|1991|pp=7–9 (by Richman), pp. 22–46 (Ramanujan)}}</ref><ref name="Iyengar2005p29">{{cite book|author=A. N. Jani|author-link=A. N. Jani|editor=Kodaganallur R.S. Iyengar|title=Asian Variations in Ramayana: Papers Presented at the International Seminar on 'Variations in Ramayana in Asia|url= https://books.google.com/books?id=CU92nFk5fU4C&pg=PA29| year=2005| publisher= Sahitya Akademi|isbn= 978-81-260-1809-3|pages=29–55}}</ref> The versions vary by region reflecting local preoccupations and histories, and these cannot be called "divergences or different tellings" from the "real" version, rather all the versions of Rama story are real and true in their own meanings to the local cultural tradition, according to scholars such as Richman and Ramanujan.<ref name="richman7" />

The stories vary in details, particularly where the moral question is clear, but the appropriate ethical response is unclear or disputed.{{sfn|Richman|1991|pp=10–12, 67–85}}<ref name="Horstmann1991p9">{{cite book|author=Monika Horstmann|author-link=Monika Boehm-Tettelbach|title=Rāmāyaṇa and Rāmāyaṇas|url=https://books.google.com/books?id=40A6s8l1lqQC |year=1991|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-03116-5|pages=9–21}}</ref> For example, when demoness [[Shurpanakha]] disguises as a woman to seduce Rama, then stalks and harasses Rama's wife Sita after Rama refuses her, [[Lakshmana]] is faced with the question of appropriate ethical response. In the Indian tradition, states Richman, the social value is that "a warrior must never harm a woman".{{sfn|Richman|1991|pp=10–12, 67–85}} The details of the response by Rama and Lakshmana, and justifications for it, has numerous versions. Similarly, there are numerous and very different versions to how Rama deals with rumours against Sita when they return victorious to Ayodhya, given that the rumours can neither be objectively investigated nor summarily ignored.{{sfn|Richman|1991|pp=11–12, 89–108}} Similarly the versions vary on many other specific situations and closure such as how Rama, Sita and Lakshmana die.{{sfn|Richman|1991|pp=10–12, 67–85}}<ref name="Padmanabh216">{{cite book |author=Padmanabh S Jaini |url=https://books.google.com/books?id=-kZFzHCuiFAC |title=Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts |publisher=State University of New York Press |year=1993 |isbn=978-0-7914-1381-4 |editor=Wendy Doniger |pages=216–219}}</ref>

The variation and inconsistencies are not limited to the texts found in the Hinduism traditions. The Rama story in the Jain tradition also show variation by author and region, in details, in implied ethical prescriptions and even in names – the older versions using the name Padma instead of Rama, while the later Jain texts just use Rama.<ref>{{cite book|author=Umakant P. Shah|editor=Kodaganallur R.S. Iyengar|title=Asian Variations in Ramayana: Papers Presented at the International Seminar on 'Variations in Ramayana in Asia|url= https://books.google.com/books?id=CU92nFk5fU4C&pg=PA29| year=2005| publisher= Sahitya Akademi|isbn= 978-81-260-1809-3|pages=57–76}}</ref>