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Ramanujan's Three Hundred Ramayanas
Pages and Files
A. K. Ramanujan
Three Hundred Rāmāyaṇas
Key Points and Summary
Censorship and Cases
Table of Contents
3. Scholarly Questions
3. Scholarly Questions
The notable questions that bear a scholarly verisimilitude will have an essence devoid of any prejudice, bias, comparisons, evaluations, and etc. In other words, we will not concern ourselves with whether or not particular instances or details of the various tellings in fact appear and are congruent and conclusive to their true indigenous origins. Rather, we will look at the essay on the macro-level to extract intellectually poignant and piercing questions that will bear fruit of meritorious discussion.
What do we truly mean when we say a work is original? Conversely what constitutes a derivative?
Is it that the original has a competitive edge, is more durable through time, has some otherworldly elements?
Do you rely on other people to deem your work original, or do you yourself announce that it is original?
At what point in time does a work cease to be original? Since someone else first hears it, or since it is first put into words, or since the moment of experiencing that which caused the work (i.e. since it came to your mind)?
What is the boundary between the violated sovereignty of an original and that of an original with its sovereignty intact?
If something is truly original, does that mean it is utterly private? Conversely, if something is not original does that stipulate you to spread it the more?
Doesn't any single creation imply knowing the whole causal story to deem it with absolute certainty that it is original?
What connotes ownership of anything that comes from the human mind? Who or what is the true owner of the contents in one's mind?
Don't all the works of man, be it the building, or the plow, or the scripture, come from thought? Why do we choose to worship rather than observe without attachment that which comes from the result of thought?
How are we to glimpse into the feeling and emotion of a time period and region if we do not peruse the textual remnants that we have?
When our ancestors began speaking and began inventing words for objects, did word inventors back then declare an invented word their own barring its use by others?
If all the stories we devise had some collective origination of a population of words in some distant past, doesn't that make all works derivative?
What exactly is the bone of contention in the 300 Ramayanas conflict? Is it the bare-bones story of boy meets girl, they fall in love, etc? Or is it that Hanuman made ten steps between the dropping of a beetle and the tree in Ravana's garden?
In other words, is this some dissatisfaction with the use of universal elements or is it a dissatisfaction with mere details?
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