Karkidakom, the Malayalam month that falls in July-August, is an astronomical junction marked by several ritual observances. For generations of Malayalis, however, it was also the season of relentless rain, uncertainty and hardship.
Scarcity was so common that the month came to be known in local parlance as ‘panja masam’ — the month of deprivation.
Over the past five decades, though, Karkidakom has acquired another identity. It is ‘Ramayanamaasam’, when Malayalis across the world spend the month reciting the story of Lord Rama.
Originally composed by sage Valmiki and rendered into Malayalam by Thunchath Ezhuthachan in his Adhyatma Ramayanam, the epic is read in homes over 30 days, with each day’s portion completed in sequence.
The observance emerged from a cultural consensus to revive the influence of the Ramayana in Kerala. Since then, it has grown into one of the state’s most enduring traditions.
Even many of those who once opposed the idea back then eventually embraced the idea. “The move brought in a revolution,” says writer Jayaraj Thekkethil.
“Not just culturally, but also as a revival of the Ramayana’s tradition of influencing human and social values across the continent.”
Jayaraj notes that the story of Ram has been adapted across cultures, with about 21 translations in India and many more around the world. A major reason, he says, is the epic’s inherent suppleness, which allows it to adapt to every region where it is retold.
“It also has the flexibility to lend itself to individual interpretation. That is why there are Ramayanas based on different perspectives and versions,” he says.
He points to texts such as ‘Chandrabathi Ramayanam’, which narrates the epic from Sita’s perspective, and the ‘Mapilla Ramayanam’, a variation of ‘Kamba Ramayanam’ with Muslim cultural influences.
“Among the tribal communities of Wayanad, there are the Adiya Ramayanam, Chetti Ramayanam and several other versions,” he says.
“The earliest known text, predating even Adhyatma Ramayanam, is Ramacharitam. However, the Ramayana touched more hearts. Of its many retellings, Ezhuthachan’s poignant version became a staple in almost every Hindu household in Kerala.”
For C P Madhusudanan Menon, an IT entrepreneur who has studied Indian traditions extensively, the enduring relevance of the Ramayana lies in the steadfastness of its central character.
“The aspect of dharma is predominant here,” he says. “The focus is on how a person can remain adhered to his values even when nothing goes right in life. That, especially today, is a huge takeaway. Aren’t we also talking about eroding ideals in the modern world?”
Madhusudanan believes Adhyatma Ramayanam owes much of its popularity to its devotional character. “It was composed during the Bhakti period in lucid Malayalam. It portrays Rama more as a divine being than Valmiki Ramayanam, which presents a more elemental account of his many facets,” he says.
“The Ramayana is not as vast as the Mahabharata, but it is celebrated for its philosophical values and how they apply to everyday life, with Rama serving as a role model. His life was fraught with suffering and was never perfect. Yet, through it all, he preserved the qualities that define a noble human being. So, until life becomes entirely predictable, the Ramayana will remain relevant.”
Yet, the Ramayana is not merely a text that prescribes values. It also invites readers to question them.
According to Rajesh Sharma, a scholar who has delved deeply into Indian philosophy, the epic explores questions of ethics without overlooking the workings of raw human emotion.
He cites the example of Sumitra, Lakshmana’s mother, advising the young prince to regard Sita as his mother while accompanying Rama and Sita into the forest.
“Sumitra understands the ways of the mind,” he says. “She knows that in an elemental setting like the forest, values can easily take a back seat. At such a moment, disciplining the mind through values becomes essential to living a life founded on mutual respect.”
Rajesh points out that the Ramayana extends beyond the realm of dharma. It also interrogates dharma itself, prompting a relook at ‘villains’ such as Ravana and Kumbhakarna.
“Creation has nothing inherently called good or bad, evil or pure. The characters embody this duality. Everything around us, whether within or outside us, is ultimately an interpretation. So, criticism can be as enlightening as exposition,” he says.
“There are many instances where even the idea of dharma and the character of Rama are questioned. Yet, when viewed through different perspectives, every version appears valid. Isn’t that what life is all about?”
Rajesh says he has researched several versions in which Ravana himself is the protagonist.
“Lyricists such as Vayalar have even written poems like ‘Ravanante Putri’, where Sita is portrayed as Ravana’s daughter. That too is another interpretation,” he notes.
The Ramayana, he says, is more a chronicle of how steadfastness to values helps one navigate the flow of time and space that constitutes life, whereas the Bhagavad Gita is a deep philosophical guide on how life itself is shaped. That is why the Ramayana has remained open to variations across regions and time.
“The very existence of so many versions reveals the universality of its philosophical essence,” says Rajesh.
“And this is not confined to India. If you read certain Jamaican texts or listen to philosophers there, what they articulate closely resembles what we call Advaita. There is nothing regional about the philosophy that forms the bedrock of our civilisation, and the Ramayana reflects that universality in all its diversity.”
For Jayaraj, one of the most significant milestones in preserving that legacy was the institution of Ramayanamaasam itself. “Anyone who reads, even in parts, will cerebrally benefit for sure. Now, with the advent of technology, there are newer ways to reach the younger generation. That includes digital interpretations of the Ramayana,” he smiles.
“But the best way remains the oldest one — handing down the treasure trove of wisdom from one generation to the next.
With love.”