Answer TWO of the
following:
Q1: As we discussed on
Monday, Narayan is not an academic, so he views his work more as a retelling
than an actual translation. This allows him more latitude to interpret the
story and add his own interpolations and glosses. Where does he do this in Chs.
3 and 4, and how does it add to the story—esp. for a modern audience?
Q2: In Chapter 3, Rama
claims that “A word given is like an arrow, it goes forward. You cannot recall
it midway” (54). What situation is he responding to here, and how does this underline the
fundamental concept of dharma (which translates to “the essential order
of things, an integrity and harmony in the universe and in the affairs of life
that cannot be disturbed without courting chaos”)?
Q3: What role do women
seem to play in The Ramayana? From Sita, to Kayeki, to the demon
Soorpanaka, they all share certain characteristics and emerge as very distinct
characters (maybe more so than the men). As Western readers, do we read these
portrayals as somewhat misogynist (anti-women)? Or are they merely playing the
roles required of them in this culture? Do they relate at all to the women in The
Epic of Gilgamesh?
Q4: In Chapter 1, Rama has
to kill a female demon, and in Chapter 4, his brother, Viswamithra has to mutilate
Soorpanaka. Both deeds can be seen as quite horrific and certainly beneath the
hero of a great epic. How does the work justify these acts? How could men,
traditionally the protectors of women in this culture, inflict such savagery
upon them?
Q1: The part that stood out most to me, when it comes to Narayan's personal writing style being imposed on this story happened at the end of chapter 3. It stars on page 60, where Rama and his brother Bharatha are arguing over who should become king. He says "the argument went on at a highly academic and philosophical level...." and includes a side note that it's weird that they are arguing over NOT wanting the crown for themselves. Then the story goes on even further, with the brothers still arguing until the God's basically say "OK, THAT IS ENOUGH, BAHARTHA GO RULE THE KINGDOM!" because they need Rama out in the forest to accomplish his life mission. In my opinion this is humorous and makes it a littler easier and more enjoyable to read...
ReplyDeleteQ2: Rama is responding to everyone who has been pleading with him not to leave the kingdom. Vasishtha is begging Rama not to leave because the King is so broken to pieces with grief. It's clear the king doesn't want Rama to go due to his health crisis, but Rama, being perfect, says that it's too late to take back what is done. His father gave his word to the so-called "red-lipped prostitute/demon/serpent" Kaikeyi, and Rama gave his word to his mother, which, he says is just as important as his father. This underlines the concept of dharma because Rama is bravely and selflessly fulfilling this duty, not just for himself (he doesn't know this is supposed to happen in order to fulfill his purpose by the gods), but for his father. He is making sure his father's dharma is fulfilled since he promised Keikeyi's father this would be done and owes Keikeyi his life because she saved him and he offered "two boon's" to be used at a time of her choosing. Rama is perfect, which makes it easier for him to make tough decisions like this and not be controlled by emotion.
Q2: Rama is responding to Vashishtha’s request to not go further on with the journey. I believe Vashishtha is trying to protect Rama and his father because he knows the journey is going to get more dangerous. He does not want Rama to not return back to his home. Rama wants to stick to his word and finish what he started. Rama’s comparison of an arrow being shot and words is correct, because once you say something, you cannot take it back, no matter how much you apologize for saying it. Just like you cannot recoil an arrow after you have shot it from your bow.
ReplyDeleteQ4: The acts are justified because they were necessary. In Rama’s case, the demon may have been a woman, but she was going to harm Rama and those with him. Rama was brutal with the demon to make a statement I believe. As like he was saying, “don’t mess with us anymore demons”. Viswamithra had to do the same in order to protect himself and those around him. They were both brutal, but because they wanted to avoid any other kinds of confrontation if at all possible. Men are most definitely the protectors of women in this time, but these were no normal women. They were evil and had bad intentions in mind. Rama and Viswanithra really had no choice but to mutilate and kill the women for their own safety.
Q1: As we talked about it in class the arguments that happened in ch. 3 were a lot like arguments today. They didn't use any fancy words or any kind of poetic words. He is trying be personal with a reader that might not come from that culture and at the same time show that reader what Indian culture is like. Something I found interesting that Narayan had to explain, was that there was different "mothers" of Rama. And that there was no distinction between his real mother and his stepmother. But he did have to tell us that while we were reading.
ReplyDeleteQ2: Rama is addressing his own word, when he said he would leave so that his father could fulfill his promises. But it is also talking about the king's promise and that he must fulfill his end of the deal. Dharma is doing your duty even if you really don't think its fair or do not agree with it. But I have been researching the Hindu religion and a prominent factor of Hinduism is that there are very little "rules". There is karma and dharma those come from the Veda. But those seem to be subjective and they also believe that there are many other paths to God. Which means that different religions could be truth to the person that is a follower of that faith. But what I see when Rama leaves is that your dharma is a very important thing in the Indian culture. So you should not let your feelings and attachments get in the way of completing your duty.