PaRCha - JNU - ABVP - 2008 ID-1057
.
Ramanunjan does not stop here; he brings in even oral ballads of South Indian folk into literature.
and cites the ballad as sung by 'tamburis' of Kannada. As per this Ravan called Ravula there, had.
no child. He along with his queen Mandodri went to forest and did intense tapasya. Lord Shiva .
.
.
appeared as jogi and gave him a mango to be eaten by his queen after certain rituals. .
=ous:.
Ravan, instead, ate the fruit himself and became pregnant. The poem detailing month-wise.
condition of pregnancy has also been cited. Eventually, Ravan, out of public shame, gives birth to.
Sita through nasal sneeze (Sita meaning sneeze in Kannada). Ravan, out of sheer disgust then "leaves Sita in the fields of king Janak! 1/2008.
Author even sorts out a tale from Santhal folklore and puts forth the greatest outrage to a spread.
Hindu psyche before the students of literature that Ravan as well as Lakshman both seduced Sita. ;pite theNo one on Earth so far dared to question the character of Sita so brazenly as Ramanunjan has practice.
done, though, all through under the convenient cover of a folklore! How Ramayana called urse hasRamkein in Thailand manipulates the episode also does not escape the vigil of our learned author. nan andHere, he finds something to grossly denigrate Hanuman. According to this story: "Hanuman isquite a ladies' man, who does not at all mind looking into the bedrooms of Lanka and out thedoesn't consider seeing another man's sleeping wife any thing immoral." it Year..
While describing thoughts on translation, author, on page 158 questions the very existence 'currentof Ramayana in a unique way by mocking at the very root of Hindu faith. In his own words: "A .
1, Delhi.
ita andfolk legend says that Hanuman wrote the original Ramayana on a mountain-lop, after the Great.
War, and scattered the manuscript: it was many times larger than what we have now. Valmiki is Course.
Moti/a/.
said to have captured only a fragment of it. I n the sense, no text original, yet no telling is a meretelling and the story has no closure, although it may be enclosed in a text. In India and in South-'omen.st this.
east Asia, no one ever reads the Ramayana or Mahabharat for the last time. The stories are there,.
always ready." Here even folklore has been made the basis of and penned to shatter the erstwhileimpregnable belief. How mischievous, how cheap! e and.
On page 156 the author comes out stark naked with his own conclusion about the episode v and.
and the major characters exposing his mind-set and intention to the hilt. In his words: "Now is .
terialthere a common core to the Ram stories, except the most skeletal set of relations like that of .
rorld,Ram, his brother, his wife and the antagonist Ravana who abducts her? Are the stories bound .
VC's .
jack-knife? When the philosopher asked an old carpenter how long he had his knife, the latter together only by certain family resemblances, as Vv'ittgenstem might say? Or is it like Aristotle's .
Up IS.
said, '.
Oh! I have had it for thirty years. I have changed the blade a few times and the handle a ·anas .
3n IS.
few times, but it is the same knife.' Some shadow of a relational structure claims the name of.
Ramayana for all these things, but on a closure look one is not all that like another. Like a.
collection of people with the same proper name, they make a class in name alone." it is .
.
andThis approach is total negation of the greatest episode and attack on an article of faith and .
lted.
a sort of blasphemy. These extracts have been cited here just as an example to give one an idea .
j he ; on.
as to how and, probably, why, only negative, derogatory, humiliating and often outrageous pieces.
have been sorted out by Ramanunjan though the entire write-up highlights only negative and ~ as.
.
defamatory tellings, through and through, which will not be difficult for one to grasp even on a.
casual reading. It is amazing that his 'genius' could find no positive material supporting or to.
alleviating Hindu psyche and tradition! Unless one is bent upon denigrating a particular thought, ord.
culture or belief, such a negative and perverse attitude is not expected by a 1at.
.
especially, in the background of ethos of Hindu culture. ' litterateur', dia .
One is well aware, how small distortion about Shri Ram by Karunanidhi has brought furor in ng.
the whole of the country. One can well appreciate what potential, full throated abuse of all all.
.
spiritual personalities like Shri Ram, Lakshman, Sita and Hanuman, does have and what disaster it .
ed.
can bring to the GOP rise and send development to back burner! of.
Our esteemed Constitution does not permit violation of any breach of 'freedom of.
religion' and certainly scandalizing one's belief is the breach of this fundamental right. ill .
.
3.
Indian Penal Code has specific provisions against this violation. Many petitions have -·.
been filed under these provisions, and will be filed, if a breach is not remedied. gWe call upon all the nationalists, democratic and progressive minds of the country ?..
e.
to stand against this kind of Distortion at the behest of UPA Government. We also .
3.
appeal to the student community to rally behind ABVP to isolate and expose this -.
Congress-communists unholy alliance and save Indian culture and heritage. t .
F .
Sd/-Amit Singh, President, ABVP-JNU. Sd/ -Manoj Kumar, Secretary, ABVP-JNU. .
~ .
.
PaRCha - JNU - ABVP - 2008 ID-1057
.
Ramanunjan does not stop here; he brings in even oral ballads of South Indian folk into literature.
and cites the ballad as sung by 'tamburis' of Kannada. As per this Ravan called Ravula there, had.
no child. He along with his queen Mandodri went to forest and did intense tapasya. Lord Shiva .
.
.
appeared as jogi and gave him a mango to be eaten by his queen after certain rituals. .
=ous:.
Ravan, instead, ate the fruit himself and became pregnant. The poem detailing month-wise.
condition of pregnancy has also been cited. Eventually, Ravan, out of public shame, gives birth to.
Sita through nasal sneeze (Sita meaning sneeze in Kannada). Ravan, out of sheer disgust then "leaves Sita in the fields of king Janak! 1/2008.
Author even sorts out a tale from Santhal folklore and puts forth the greatest outrage to a spread.
Hindu psyche before the students of literature that Ravan as well as Lakshman both seduced Sita. ;pite theNo one on Earth so far dared to question the character of Sita so brazenly as Ramanunjan has practice.
done, though, all through under the convenient cover of a folklore! How Ramayana called urse hasRamkein in Thailand manipulates the episode also does not escape the vigil of our learned author. nan andHere, he finds something to grossly denigrate Hanuman. According to this story: "Hanuman isquite a ladies' man, who does not at all mind looking into the bedrooms of Lanka and out thedoesn't consider seeing another man's sleeping wife any thing immoral." it Year..
While describing thoughts on translation, author, on page 158 questions the very existence 'currentof Ramayana in a unique way by mocking at the very root of Hindu faith. In his own words: "A .
1, Delhi.
ita andfolk legend says that Hanuman wrote the original Ramayana on a mountain-lop, after the Great.
War, and scattered the manuscript: it was many times larger than what we have now. Valmiki is Course.
Moti/a/.
said to have captured only a fragment of it. I n the sense, no text original, yet no telling is a meretelling and the story has no closure, although it may be enclosed in a text. In India and in South-'omen.st this.
east Asia, no one ever reads the Ramayana or Mahabharat for the last time. The stories are there,.
always ready." Here even folklore has been made the basis of and penned to shatter the erstwhileimpregnable belief. How mischievous, how cheap! e and.
On page 156 the author comes out stark naked with his own conclusion about the episode v and.
and the major characters exposing his mind-set and intention to the hilt. In his words: "Now is .
terialthere a common core to the Ram stories, except the most skeletal set of relations like that of .
rorld,Ram, his brother, his wife and the antagonist Ravana who abducts her? Are the stories bound .
VC's .
jack-knife? When the philosopher asked an old carpenter how long he had his knife, the latter together only by certain family resemblances, as Vv'ittgenstem might say? Or is it like Aristotle's .
Up IS.
said, '.
Oh! I have had it for thirty years. I have changed the blade a few times and the handle a ·anas .
3n IS.
few times, but it is the same knife.' Some shadow of a relational structure claims the name of.
Ramayana for all these things, but on a closure look one is not all that like another. Like a.
collection of people with the same proper name, they make a class in name alone." it is .
.
andThis approach is total negation of the greatest episode and attack on an article of faith and .
lted.
a sort of blasphemy. These extracts have been cited here just as an example to give one an idea .
j he ; on.
as to how and, probably, why, only negative, derogatory, humiliating and often outrageous pieces.
have been sorted out by Ramanunjan though the entire write-up highlights only negative and ~ as.
.
defamatory tellings, through and through, which will not be difficult for one to grasp even on a.
casual reading. It is amazing that his 'genius' could find no positive material supporting or to.
alleviating Hindu psyche and tradition! Unless one is bent upon denigrating a particular thought, ord.
culture or belief, such a negative and perverse attitude is not expected by a 1at.
.
especially, in the background of ethos of Hindu culture. ' litterateur', dia .
One is well aware, how small distortion about Shri Ram by Karunanidhi has brought furor in ng.
the whole of the country. One can well appreciate what potential, full throated abuse of all all.
.
spiritual personalities like Shri Ram, Lakshman, Sita and Hanuman, does have and what disaster it .
ed.
can bring to the GOP rise and send development to back burner! of.
Our esteemed Constitution does not permit violation of any breach of 'freedom of.
religion' and certainly scandalizing one's belief is the breach of this fundamental right. ill .
.
3.
Indian Penal Code has specific provisions against this violation. Many petitions have -·.
been filed under these provisions, and will be filed, if a breach is not remedied. gWe call upon all the nationalists, democratic and progressive minds of the country ?..
e.
to stand against this kind of Distortion at the behest of UPA Government. We also .
3.
appeal to the student community to rally behind ABVP to isolate and expose this -.
Congress-communists unholy alliance and save Indian culture and heritage. t .
F .
Sd/-Amit Singh, President, ABVP-JNU. Sd/ -Manoj Kumar, Secretary, ABVP-JNU. .
~ .
.