Difference between Ramayana and Ramcharitmanas

Ramayana and Ramcharitmanas are two different versions of the story of Rama written in the Sanskrit and Awadhi languages respectively. There are some differences between them when it comes to the style of poetry used, the manner of composition, religious importance and the like.

Ramayana is written by sage Valmiki. It is regarded as Adi Kavya or the first book of ornate poetry. Ramcharitamanas is based on the original work of Valmiki. It is written by the great Awadhi poet, Goswami Tulsi Das. He lived in the 15th century AD.

Valmiki Ramayana is indeed the original version of the story of Rama based on which several other versions in different Indian languages like Tamil, Telugu, Kannada and Malayalam were written. Valmiki wrote the Ramayana in 7 Kandams or chapters called as Balakandam, Ayodhyakandam, Aranyakandam, Kishkindakandam, Sundarakandam, Yuddhakandam and Uttarakandam.

Tulsidas also wrote the work in seven Kandas, and they are called as Bala Kand, Ayodhya Kand, Aranya Kand, Kishkindakand, Sundar Kand, Lanka Kand and Uttar Kand. This is one of the major differences between the Valmiki Ramayana and the Ramacharitmanas. Tulsidas did not write the sixth chapter under the title Yuddh Kand but instead he titled it as Lanka Kand.

Other differences

Lakshman Rekha

Valmiki Ramayana does not mention anything about Lakshman Rekha (the line drawn by rAmA's brother lakshmaNa, advising SItA, not to cross that line, till he returned to the hermitage.

-          VAlmIki rAmAyaN, book 3, (AraNya kANDa or book of forests) , sarga 29 - chapter 49, deals with abduction of SIta by rAvaNa at panchavaTi.

-          The chapter has 40 verses. The chapter starts rAvaNa's self-praise. Ends with jaTAyu seeing the abduction of SItA by rAvaNa.

-          Chapter 45 describes the scene of lakshmana, folding his palms before Sita, and moving away, as he was unable to bear her harsh criticism for not going to rescue his brother.

3.45.39
taam aarta ruupaam vimanaa rudantiim
saumitriH aalokya vishaala netraam
aashvaasayaamaasa na caiva bhartuH
tam bhraataram ki.mcit uvaaca siitaa. 3.45.40.
tataH tu siitaam abhivaadya lakSmaNaH
kRita anjaliH kimcid abhipraNamya
avekSamaaNo bahushaH sa maithiliim
jagaama raamasya samiipam aatmavaan .

These verses show that lakshmaNa just moved away from SItA looking at her again and again with folded hands. There was no lakshmaNa rEkha (line drawn by lakshmaNa, limiting the movement of SItA).

The story of lakshmaNa rEkhA started in Ramcharit Manas by Tulsidas.

Rama

Ramayana describes rama as a nara human being ‘Purushottam” and rama is pictured as an incarnation of god vishnu in ramacharitamanas.

Hanuman

Hanuman is a person in ramayana and is a monkey in tulsidas book.

Vanaras reffered to by Valmiki were a tribe who dwelled within dense forests. During the time of Ramayana, the central part of Indian peninsula was covered by a dense forest by the name Dandaka Forest. Some of the Vanaras lived in this dense forest. Kishkindha was their stronghold,  that had sway among the whole of the Vanara tribes spread all over the Indian Subcontinent. It was situated in this forest, located now near the Tungabhadra river in Karnataka state of India. Some literature describes them as monkeys, some as apes. There were many other tribes in Ancient India who are considered to have super-natural powers. These tribes include Gandharvas, Yakshas, Kinnaras, Kimpurushas, Rakshasas, Nagas, Suparnas, Vanaras, Vidyadharas, Valikilyas, Pisachas, Devas (within them Vasus, Rudras, Maruts, Adityas) and Asuras (within them Danavas, Daityas, Kalakeyas and Nivatakavachas.)

Hanuman a Vanara was literally called a monkey in Ramcharit manas.

Sita

When it comes to the characterizations of the characters, I would tend to believe Valmiki Ramayan a bit more because it is sometimes evident in Ramcharitmanas that Tulsidasji was influenced by the society of the 16th century when he was writing the epic. The role of women in the 16th century was different from the role of women we see in our puranas. The Sita of Valmiki Ramayan is outspoken, sometimes a bit aggressive, and is shown equal to Lord Ram whereas in Ramcharitmanas, she is far more submissive, quiet, and softspoken. In both stories Sita was a pious pativrata woman but Valmiki definitely portrays her as a stronger woman than Tulsidas does, which I prefer because Tulsidas's Sita is influenced by the portrayal of women during his times.

Dashratha

Ramcharit manas says Dashratha had 3 wives by Ramayana says he had over 350 wives.

-          Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verses 10 to 13:

'Dasharatha summons Sumantra to fetch all his wives when Rama was ready to to go to forest. Sumantra, after entering the gynaecium, spoke these words to those women as follows: "Oh, the venerable ladies! The king is calling you. Go there without delay. All those women, asked thus by Sumantra as per the king's orders, went to his palace, after knowing the instructions of their husband.'

-          Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 10
Dasaratha said to Sumantra,
"Oh, Sumantra! being all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama."
('who are here' means available at the capital city then)

-          Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 13:

अर्ध सप्त शताः ताः तु प्रमदाः ताम्र लोचनाः |
कौसल्याम् परिवार्य अथ शनैः जग्मुर् धृत व्रताः || २-३४-१३

“ardha sapta shataah taah tu pramadaah taamra locanaah |
kausalyaam parivaarya atha shanaih jagmur dhrita vrataah ||” 2-34-13

atha= thereafter; taah= those; ardha sapta shataah= THREE
HUNDRED AND FIFTY pramadaah= women; dhritavrataah= steadfast in their vow (of devotion to their husband); taamra lochanaah= having red eyes; parivaarya= encircling; kausalyaam= Kausaly; jagmuh= went; shanaih= slowly.

'Encircling Kausalya, three hundred fifty women, steadfast in their vow (of devotion to their husband), with their eyes reddened, went there slowly.'

-          Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verse 34 & 35:
Rama said to Queen Kausalya, His mother,

"Oh, mother! You do not grieve. You look after my father. The end of exile will come rather soon."
"Fourteen years will elapse, while you are asleep. you as such, will see me, duly arrived here in my entire being, surrounded by my well-wishers."

-          Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verse 36:

एतावद् अभिनीत अर्थम् उक्त्वा स जननीम् वचः |
त्रयः शत शत अर्धा हि ददर्श अवेक्ष्य मातरः || २-३९-३६

etaavad abhiniita artham uktvaa sa jananiim vacah |
trayah shata shata ardhaa hi dadarsha avekshya maatarah || 2-39-36

uktvaa = uttering; vachah = words; etaavat = of such quality; abhiniitaartham = end appropriate meaning; aavekshhya = refelected again; dadarsha = (and) gazed at; trayah shata shataardhaah = his three hundred fifty; maatarah cha = mothers also.

Uttering the aforesaid words of such quality and appropriate meaning to his mother, Rama thought once again and gazed at his three hundred and fifty step-mothers.

-          Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verses 37 to 40:

Rama joined his palms and saluted those step mothers also, who were too distressed in the same way and spoke these words which were in consonance with the spirit of righteousness.
"Please excuse me, if I have done any mistake either becuase of our living together or due to ignorance on my part. I now take leave of you all."
All those women, whose mind was overpowered with grief, heard the aforesaid cool submission of Rama, which was in consonance with righteousness.
While Rama was speaking thus, an outery, resembling the wail of female cranes arose from those wives of Dasaratha.