สำนักราชบัณฑิตยสภา

«“√ “√ √“™∫— ≥±‘ µ¬ ∂“π ªï ∑’Ë Û ©∫— ∫∑’Ë Ú ‡¡.¬.-¡‘ .¬. ÚıÙ¯ 321 »√’ ÿ √“ߧå æŸ ≈∑√— æ¬å ∫√√≥“πÿ °√¡ »— °¥‘Ï »√’ ·¬â ¡π— ¥¥“. «√√≥«‘ ∑¬“. °√ÿ ߇∑æ¡À“π§√ : ®ÿ Ó≈ß°√≥å ¡À“«‘ ∑¬“≈— ¬, ÚıÛÙ. Goswami, Indira. Ramayana from Ganga & Brahmaputra. Delhi : B.R. Publishing Corporation, 1996. Thapar, Romila. çThe Ramayana Syndrome.é Seminar. No. 353, 1989. Toru, Ohno. A Study of Burmese Rama Story. Osaka : Osaka University of Foreign Studies, No. 24, 1999. Vyas, Lallan Prasad. The Ramayana and the New Challenges. Delhi : B.R. Publishing Corporation, 2001. Abstract The Ramayana : Immortal Epic that Arouses Interest throughout the World Srisurang Poolthupya Fellow of the Academy of Arts, The Royal Institute, Thailand The Ramayana is an Indian epic. The classical version is the Valmiki Ramayana. There are also other versions in India and Southeast Asia. When Indian Television presented the Ramayana drama episode by episode until the end, most Indian people watched the drama. When it was on air in Thailand, Thai people were also interested in the program. There should be the Khon performance of the Ramakien episode by episode on Thai television too. An Indian academician worried that the version shown on television might mislead people into believing that there was only one version of the Ramayana and no other. People would forget the regional cultures and it would result in the negative cultural effect. What was feared did not happen. On the contrary, the television series on the Ramayana raised interest in the Ramayana traditions both in India and abroad. Scholars from all over the world participate in the International Ramayana Conference held almost every year, each country takes turn to host the Conference that takes place inAsia, Europe, NorthAmerica, SouthAmerica andAfrica. Scholars who present academic papers on the Ramayana are from countries or regions that have their own Ramayana or have Institutes of Oriental Studies. Indian scholars often present their regional versions of the Ramayana. This paper gives as examples the Assamese version by Madhava Kandali from India and various versions from Myanmar presented by Professor Ohno Toru from Japan. This paper will show how each version reflects the culture and belief of the region and country. Key words : The Ramayana, immortal epic