Three Hundred Ramayanas: Five Examples and Three. Thoughts on Translation. A. K. Ramanujan. How many Ramayanas? Three hundred? Three thousand?. When I studied history as an undergraduate in Delhi University in the mids, A.K. Ramanujan’s essay, “Three Hundred Ramayanas”. The scholarly essay by A. K. Ramanujan. “Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation.’ appeared in The.

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Besides, why would they attend to the views of one expert and ignore three others?

Instead of pandering to unreason, the university should be true to itself, stand its ground and reinstate Ramanujan. Obviously, those who speak in the name of upholding Indian read Hindu culture lack the legacy of that which they are claiming to uphold—respect for diversity, dialogue and interpretation.

What would be on the mind of India’s newest voter waiting to press the EVM button in An ism is coming to an end. On October 9,the Academic Council of the University decided to remove the essay from the BA curriculum for its next academic cycle. The ramayanqs ideology has been seen as a reaction to brahmanical orthodoxy, but as many have pointed out, at the moment of the institutionalisation of the bhakti tradition, the dissenting element became the orthodoxy.

Three hundred Ramayanas – Delhi University and the purging of Ramanujan

Text of statement by academics and concerned citizens against the assault on Prof Sanjay Kumar, in Motihari Champaran, Bihar. The Supreme Court ordered the appointment of a four-member Academic Committee to look into the matter.

They did this by trashing the department of history and physically assaulting the head of the department. The essay was a required reading on Delhi University’s syllabus for history undergraduates from onward. Thus, the Tamil Kamban in the 12th century CE weaves in the tapestry of bhakti, unquestioning devotion that ties the bhakta, even a fallen one at that, to the god in keeping with the Tamil alvar traditions of venerating Rama as the saviour of all and as the embodiment of grace.

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Finally, the crucial point that Ramanujan makes is with regard to translation of texts: The essay that the Delhi University does not want its history students to read A. Ramanujan specifically prefers the term “tellings” to the usual terms “versions” and “variants” because the latter terms can and do imply the existence of an invariant original text. I have only looked at the course outline just now, which has six themes relating to diverse topics such as material cultures, classical Sanskrit, folk and popular literary traditions and on icons and artisans, a course eminently teachable and reflexive.

Ramanujan, far from being malicious about the texts he discusses, obviously loves them. Ramanujan, while referring to the diversity and apparently contradictory element of unity in the Indian traditions, refers to an Irish joke about whether to classify trousers as singular or plural: D scholar at my Centre, teaching in a DU college, remarked that it was so delightful to have a paper that actually allowed you to look at culture beyond the confines of the mainstream with its emphasis on normative lenses.

Are the Jaina texts denouncing Rama, then?

Why would they conclude that? Public Sphere, Citizenship and Technologies raamyanas His language is neither abusive nor libellous. That it is a matter of concern that popular beliefs and prevailing traditions of Hindu Culture are projected in distorted manner.

But this end brings home to Hanuman, the ever faithful bhakta of Rama, that there is no one Rama, there are many Ramas, and no single Ramayana but many Ramayanas. His translations of Tamil poetry from the Sangam period set new critical standards in the field of literary translation.

Three hundred Ramayanas – Delhi University and the purging of Ramanujan

The following sources provide more information on the arguments against the inclusion of the essay in the curriculum:. The following are some of the sources that discuss the implications of the removal of the essay from the curriculum:. When I studied history as an undergraduate in Delhi University in the mids, A. This leaves just the one reasonable possibility: The essay that the Delhi University does not want its history students to read.

By using this site, you agree to the Terms of Use and Privacy Policy. The 16 Dec Massacre rammayanas a Peshawar school – statements from human rights groups, media commentary and editorials Fast Track to Troubling Times: Sunday 27 Ramnujan Yuvi auctioned for Rs 1 crore, but ramaysnas work is priceless.


Reciprocity and Transformation in Hindu and Jain Texts, pp. Crackdown on Activists – reports, commentary and public statements Bangladesh: Three of the members were of the opinion that the essay was germane to the course and that there was nothing wrong with it.

The South-East Asian versions of the Ramayana appear to bring more nuanced readings of all the primary protagonists. However, Ramanujan considers only five tellings of Ramayana, namely, the tellings by ValmikiKambanthe Jain telling, the Thai Ramakien and the South Indian folk tellings. Archives on Three out of the four members of the committee stated that the essay ought to be read by students.

Almost every sentence of this complaint is objectively, as old-school lefties used to say, untrue. One of Ramanujan’s main observations in the essay is that there is no such original Ramayana and that Valmiki’s Ramayana telling is only one among many Ramayana tellings. Statement by concerned citizens Bangladesh: Nor could it be expert opinion.

Ramanujan’s Three Hundred Ramayanas: Transmission, Interpretation And () – Mainstream Weekly

I could take issues with his complacent reading of the Tamil Kamban, his hermeneutical rendering of Jaina and other tellings, 3300 disengagement with the politics of caste in subversive texts, his translations, etc. This action of the Academic Council attracted a lot of attention and several people viewed this as an act of unwarranted censorship.

Difference the plural, if we continue with the Irish trouser does not necessarily mean rupture or devaluation, but even if it does, it would be more fruitful to read the contexts in which these were produced rather than debunk the other traditions.

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