Comments on: “Three Hundred Ramayanas” & “The Jewel of Medina” http://satyameva-jayate.org/2008/10/01/300-ramayanas-jewel-medina/ Dedicated to "Bharat" and "Dharma" Thu, 09 Feb 2012 12:15:05 +0000 hourly 1 http://wordpress.org/?v=3.1.3 By: S http://satyameva-jayate.org/2008/10/01/300-ramayanas-jewel-medina/comment-page-1/#comment-281851 S Mon, 05 Dec 2011 11:23:34 +0000 http://satyameva-jayate.org/?p=657#comment-281851 read about Mappilla Ramayanam (http://www.cukerala.ac.in/docs/Press%20Release%20Katha%20I.pdf) read about Mappilla Ramayanam (http://www.cukerala.ac.in/docs/Press%20Release%20Katha%20I.pdf)

]]> By: B Shantanu http://satyameva-jayate.org/2008/10/01/300-ramayanas-jewel-medina/comment-page-1/#comment-281759 B Shantanu Mon, 05 Dec 2011 09:45:46 +0000 http://satyameva-jayate.org/?p=657#comment-281759 A brief excerpt from <a href="http://www.dailypioneer.com/columnists/item/50514-rams-denigration-is-a-political-project.html" rel="nofollow">Ram's denigration is a political project</a> by Chandan Mitra: <i>The question is: Why should 19 year old IInd year BA History students be compelled to study these bizarre, obscure versions of one of the world’s greatest epics? While such comparative texts can be dissected by mature post-graduate or doctoral students of ancient or Comparative Literature, why are young, impressionable minds being poisoned by tales of overt sexuality among Gods revered by Hindus? The salacious, if improbable story of Ahalya has little bearing on Ram; teaching students Indra’s transgressions, therefore, forms part of the Leftists’ political project to denigrate Hinduism and Hindu epics. Ramanujan does not narrate, for example, the Pabuji cult, which I came across in William Dalrymple’s “Nine Lives”. Worshipped in a small area of Rajasthan near Bikaner, Pabuji’s tale is narrated in a 600-year-old poem, which revolves around the “semi-divine warrior and incarnate god, Pabu, who died protecting a goddess’s magnificent herds against demonic rustlers”. These include the wicked villain Jindrav Khinchi while Pabuji also protects his women from a “barbaric, cow-mudering Muslim marauder Mirza Khan Pathan.” Then Pabuji proceeds to Lanka and scores a splendid victory over “Ravana, the ten-headed Demon-King of Lanka, from whom he steals a herd of camels as a wedding gift for his favourite niece.” Dalrymple refers to sociologist Komal Kothari who was fascinated by the fusion of a local hero’s tale with the epic Ramayana and concluded that the distinction between classic epics and folk epics often gets blurred. Left-wing scholars know well that over time, the Great Tradition tends to subsume the Little Tradition. In the case of Ramayana, Valmiki’s version, taken forward by Tulsidas’s Ram Charit Manas has emerged as the dominant interpretation of the Great Epic. Fishing out odd texts from local variations or taking recourse to folk and tribal versions to indoctrinate undergraduate students is a deliberate ploy to create confusion. At no stage can Valmiki Ramayana or Tulsidas’s Ramcharitmanas be compared in influence or importance to examples from the Little Tradition. Ramanujan’s essay was introduced in the Delhi University BA History syllabus with the sole purpose of turning young Hindus into agnostics or atheists so that they grow up to be cannon fodder for Marxist “warriors” against the robust civilisational values of India. Unless we recognise the hidden agenda of the diabolic Leftist intelligentsia, the fight to purge Indian academia of their bigoted objectives will not succeed.</i> A brief excerpt from Ram’s denigration is a political project by Chandan Mitra:
The question is: Why should 19 year old IInd year BA History students be compelled to study these bizarre, obscure versions of one of the world’s greatest epics? While such comparative texts can be dissected by mature post-graduate or doctoral students of ancient or Comparative Literature, why are young, impressionable minds being poisoned by tales of overt sexuality among Gods revered by Hindus? The salacious, if improbable story of Ahalya has little bearing on Ram; teaching students Indra’s transgressions, therefore, forms part of the Leftists’ political project to denigrate Hinduism and Hindu epics.

Ramanujan does not narrate, for example, the Pabuji cult, which I came across in William Dalrymple’s “Nine Lives”. Worshipped in a small area of Rajasthan near Bikaner, Pabuji’s tale is narrated in a 600-year-old poem, which revolves around the “semi-divine warrior and incarnate god, Pabu, who died protecting a goddess’s magnificent herds against demonic rustlers”. These include the wicked villain Jindrav Khinchi while Pabuji also protects his women from a “barbaric, cow-mudering Muslim marauder Mirza Khan Pathan.” Then Pabuji proceeds to Lanka and scores a splendid victory over “Ravana, the ten-headed Demon-King of Lanka, from whom he steals a herd of camels as a wedding gift for his favourite niece.” Dalrymple refers to sociologist Komal Kothari who was fascinated by the fusion of a local hero’s tale with the epic Ramayana and concluded that the distinction between classic epics and folk epics often gets blurred.

Left-wing scholars know well that over time, the Great Tradition tends to subsume the Little Tradition. In the case of Ramayana, Valmiki’s version, taken forward by Tulsidas’s Ram Charit Manas has emerged as the dominant interpretation of the Great Epic. Fishing out odd texts from local variations or taking recourse to folk and tribal versions to indoctrinate undergraduate students is a deliberate ploy to create confusion. At no stage can Valmiki Ramayana or Tulsidas’s Ramcharitmanas be compared in influence or importance to examples from the Little Tradition.

Ramanujan’s essay was introduced in the Delhi University BA History syllabus with the sole purpose of turning young Hindus into agnostics or atheists so that they grow up to be cannon fodder for Marxist “warriors” against the robust civilisational values of India. Unless we recognise the hidden agenda of the diabolic Leftist intelligentsia, the fight to purge Indian academia of their bigoted objectives will not succeed.

]]> By: B Shantanu http://satyameva-jayate.org/2008/10/01/300-ramayanas-jewel-medina/comment-page-1/#comment-260044 B Shantanu Sat, 12 Nov 2011 15:31:20 +0000 http://satyameva-jayate.org/?p=657#comment-260044 @Vasu: Good point about the brevity of "Buddhist Ramayana". I was not aware of that... @Vasu: Good point about the brevity of “Buddhist Ramayana”. I was not aware of that…

]]> By: Vasu http://satyameva-jayate.org/2008/10/01/300-ramayanas-jewel-medina/comment-page-1/#comment-256053 Vasu Sun, 06 Nov 2011 07:29:22 +0000 http://satyameva-jayate.org/?p=657#comment-256053 One key point is that the original Buddhist Ramayana that Ramanujam gloats about (part of Dasharatha Jataka) is just about two pages long. You can write the whole thing on two sides of an A-4 paper. Forget the fact that the Buddhist Ramayana holds Rama in high esteem as a dharmic ruler.How can this two page Ramayana be compared to the Valmiki’s magnum opus which is 25000+ verses long. With strict adherence to the lyrical ‘Anushtup’ sanskrit metre, there is no way a literary comparion can be made with any of the 300 Ramayanas with Valmiki. Most of the 300 are hearsay oral narratives and some like the Santhal version were falsified by Ramanujam in the essay and proved factually incorrect. The only ones which come close are the other epical Ramayanas by Kamban and Tulsi, which have come much much later and clearly indicate their indebtness to Valmiki. The ploy of the ‘eminents’ have been clearly exposed, there is a clear sinster reductionist design of playing down the indic classics. In the same vein why don't the 'eminents' protest about inclusion of viewing 'Qayamat se Qayamath Tak' and 'Ek Du Je Ke Liye' in shakesphere studies as they are just alternate versions of 'Romeo and Juliet'. Shakesphere is not the only authentic guy you know. One key point is that the original Buddhist Ramayana that Ramanujam gloats about (part of Dasharatha Jataka) is just about two pages long. You can write the whole thing on two sides of an A-4 paper. Forget the fact that the Buddhist Ramayana holds Rama in high esteem as a dharmic ruler.How can this two page Ramayana be compared to the Valmiki’s magnum opus which is 25000+ verses long. With strict adherence to the lyrical ‘Anushtup’ sanskrit metre, there is no way a literary comparion can be made with any of the 300 Ramayanas with Valmiki. Most of the 300 are hearsay oral narratives and some like the Santhal version were falsified by Ramanujam in the essay and proved factually incorrect.
The only ones which come close are the other epical Ramayanas by Kamban and Tulsi, which have come much much later and clearly indicate their indebtness to Valmiki. The ploy of the ‘eminents’ have been clearly exposed, there is a clear sinster reductionist design of playing down the indic classics.
In the same vein why don’t the ‘eminents’ protest about inclusion of
viewing ‘Qayamat se Qayamath Tak’ and ‘Ek Du Je Ke Liye’ in shakesphere studies as they are just alternate versions of ‘Romeo and Juliet’. Shakesphere is not the only authentic guy you know.

]]> By: Indu Bali http://satyameva-jayate.org/2008/10/01/300-ramayanas-jewel-medina/comment-page-1/#comment-27132 Indu Bali Fri, 03 Apr 2009 17:15:07 +0000 http://satyameva-jayate.org/?p=657#comment-27132 Three Hundred Ramayanas Legal Notice to Oxford University Press, New Delhi by Anil Bali Buzz up! ShareThisMar 23 2009 | Views 34 | Comments (0) Leave a Comment “The Collected Essays of A.K. Ramanjan” containing “Three hundred Ramayanas: Five Examples and Three Thoughts on Translation” at Chapter II – Essays on Classical Literature, with introduction by Vijay Dharwadhakar is published by published by Oxford University Press, New Delhi 110001, Which has injured my conscience and feel to fight the legal battle for Respect of Indian. It is not desired that the freedom of Expression is Misused by any one. I have given a notice through Mr. Mukesh Gandhi Advocate and Indu Bali Advocate , Dera Bassi. “What Happens When You Listen” just to humiliate e and hurt religious feelings by various comments. There is no writing decency & ethics of expression. The writer has given many detrimental examples and commented on Ramayana. It gave an example of Dog’s Urine to comment on Holy Ramayana. It say’s “a dog came that way and pissed into his mouth” and on return from Ram Lila he tells his wife about Ramayana that it was “Terrible. It was so salty” The article published by Oxford clarifies that “what happens when you really listen to a story, especially to Ramayana”. In another place the writer has compared Holy Ramayan with ‘Aristotle’s Jack Knife’ of a carpenter. checked the references quoted in the article from ‘Adhyatam Ramayana’ 1913 Allahabad print (Ch. IV-page 38-39), and has found it to be misquoted and its simple translation is changed to distort the culture and defame the Sitaji. The comments on Sitaji mentioned in your published book ‘The Collected Essays of A.K. Ramanujan’ are not found in Adhyatam Ramayana 1913, by Rai Bahadur Lal Baij Nath, Allahabad Edition. I have been able to collected their written literature which is available from the years 1891 recorded by Rev Dr. Campell and Mr. Cecil Henry Bompas (1909), and checked various books compiled by various Santhal writers. I have not seen the names of Ram, Laxaman, Sita etc. in their literature. Because they have their own culture and are having their own Gods with their tribal names and worship Natural Gods. In that case where is the question of their comments on Sitaji as; ‘unfaithful’ and ‘she is seduced by both Ravana and by Laxamana” The writer has mischievously quoted Santhal Tribes without any authenticity, from a article might have been published in a unknown magzine. Moreover these comments are not the part of their culture or traditions, nor do they have ill will for others. This is done to defame Santhal tribes and create enmity against them. May see further details in the blog anilbali49.sulekha.com Three Hundred Ramayanas Legal Notice to Oxford University Press, New Delhi by Anil Bali
Buzz up! ShareThisMar 23 2009 | Views 34 | Comments (0) Leave a Comment

“The Collected Essays of A.K. Ramanjan” containing “Three hundred Ramayanas: Five Examples and Three Thoughts on Translation” at Chapter II – Essays on Classical Literature, with introduction by Vijay Dharwadhakar is published by published by Oxford University Press, New Delhi 110001, Which has injured my conscience and feel to fight the legal battle for Respect of Indian. It is not desired that the freedom of Expression is Misused by any one.

I have given a notice through Mr. Mukesh Gandhi Advocate and Indu Bali Advocate , Dera Bassi.

“What Happens When You Listen” just to humiliate e and hurt religious feelings by various comments. There is no writing decency & ethics of expression. The writer has given many detrimental examples and commented on Ramayana. It gave an example of Dog’s Urine to comment on Holy Ramayana. It say’s “a dog came that way and pissed into his mouth” and on return from Ram Lila he tells his wife about Ramayana that it was “Terrible. It was so salty” The article published by Oxford clarifies that “what happens when you really listen to a story, especially to Ramayana”. In another place the writer has compared Holy Ramayan with ‘Aristotle’s Jack Knife’ of a carpenter.

checked the references quoted in the article from ‘Adhyatam Ramayana’ 1913 Allahabad print (Ch. IV-page 38-39), and has found it to be misquoted and its simple translation is changed to distort the culture and defame the Sitaji. The comments on Sitaji mentioned in your published book ‘The Collected Essays of A.K. Ramanujan’ are not found in Adhyatam Ramayana 1913, by Rai Bahadur Lal Baij Nath, Allahabad Edition.

I have been able to collected their written literature which is available from the years 1891 recorded by Rev Dr. Campell and Mr. Cecil Henry Bompas (1909), and checked various books compiled by various Santhal writers. I have not seen the names of Ram, Laxaman, Sita etc. in their literature. Because they have their own culture and are having their own Gods with their tribal names and worship Natural Gods. In that case where is the question of their comments on Sitaji as; ‘unfaithful’ and ‘she is seduced by both Ravana and by Laxamana” The writer has mischievously quoted Santhal Tribes without any authenticity, from a article might have been published in a unknown magzine. Moreover these comments are not the part of their culture or traditions, nor do they have ill will for others. This is done to defame Santhal tribes and create enmity against them.

May see further details in the blog anilbali49.sulekha.com

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