The seven kandas, or books, that make up the Valmiki Ramayana, one of the holiest epics in Hinduism, are Bala, Ayodhya, Aranya, Kishkindha, Sundara, Yuddha, and Uttara. However, a number of academics contend that the Uttarakanda is not an original part of Valmiki's writings but rather a later addition.. Understanding the distinction therein becomes valuable to anyone seeking to understand Hindu traditions. 
 

Evidence of Interpolation 

The most significant reason to believe that the Uttarakanda is an accretion is on the strength of its own structure. The natural conclusion to the entire epic is revealed in the last lines of the sixth book Yuddha Kanda. In Yuddha Kanda 6.128.123-124, we find:

"as long as mountains stand and rivers flow on earth, so long will the story of Ramayana be told in this world."

This verse clearly signals closure of the narrative. Furthermore, Phala-shruti appears at the end of Yuddha Kanda, rather than after Uttarakanda, which indicates that original work was concluded with the sixth book.
 

Stylistic and Thematic Differences

This point is made by Robert P. Goldman, editor of the Princeton Ramayana translation series, and continues in great part with the claim that a general stylistic difference exists between the two books. In "The Ramayana of Valmiki: An Epic of Ancient India", Goldman points out that the Uttarakanda contains a higher frequency of some literary devices and grammatical constructions not common in earlier books.

The themes in the Uttarakanda further contradict previous parts as follows: his action of sending Sita away even after performing the fire ordeal (agni-pariksha) in Yuddha Kanda clearly conflicts with his character as described in the first six kandas. These anomalies indicate distinct authorship.
 

Historical References 

According to Dr. John Brockington in his treatise "The Sanskrit Epics" (1998), the historical references made in the Uttarakanda expose the much later date of composition. Certain kingdoms and their social practices are termed in such a manner that they indicate that they were penned in the first few centuries CE, while the core text has been dated to several centuries BCE.
 

Critical Verse Analysis 

In Bala Kanda (1.4.6-7), sage Narada tells Valmiki about the fact that Ramayana is made up of twenty-four thousand stanzas arranged in five hundred sargas (chapters); however, on including the Uttarakanda, the entire set comes to almost thirty-eight thousand stanzas, thus exceeding the meaning of the original that Narada described. 
 

Theological Developments 

The Uttarakanda speaks more directly to Rama's divinity than the previous books. In "The Ramayana of Valmiki: An Epic of Ancient India, Volume III," scholar Sheldon Pollock points out how this mirrors later theological developments within Hinduism, most particularly with the ascendancy of Vaishnavism that deified Rama as Vishnu's avatar. 
 

Cultural Context for New Practitioners 

Though new in touch with Hinduism, understanding the Uttarakanda status casts light into the ways through which Hindu texts have evolved over time. This supposedly plenary acceptance of Uttarakanda does not lessen the transformative power of such an addition but emphasizes the living, evolving nature of Hindu tradition. 

Most dedicated and devoted Hindus regard Uttarakanda as part of their complete Ramayana irrespective of its origin. This acceptance thereby illustrates the flexibility of Hinduism to accommodate new with the old traditions-an important point for new believers to note. 

The critical scholarly approach to the texts, along with the devotional tradition that takes them in their entirety, represents the beautiful synthesis of intellectual inquiry and faith that characterizes Hindu thought at its best.