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In the fourth part of the essay, Ramanujan examines how context-sensitivity is an important part of Indian culture. In India, all additions are in fact a subtraction from any universal law. Stories get their context with reference to the frame in which they have been placed. Indian texts are historically dateless, but their contexts, uses and efficacies are explicit Even when we look at Ramayana and Mahabharata, we find that there are several episodes - each story is encased in a meta-story. And within the text, one story is the context for another within it - the outer-frame story as well as the inner sub-story provide relevant contexts for the other's existence.

Aristotle's theory of unity of time, place and action cannot be applied to our narratives.

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The way we divide time in India is also very different from the way it is done in the West. We have times that are auspicious, inauspicious rahu kala , and the past and present seem to merge together. Even our houses have moods vastu shastra. Indians are prone to blame their wrong-doings on fate, vaastu and it is not possible for us to remove this context-sensitivity.

It is latent in our society. With modernity, we are widening our context in the way we want to rather than doing away with all the traditional practises. It is as a result of this that the original context seems to be lost. Ramanujan says that all societies have context-sensitive behaviour and rules but the dominant idea is always context-free. In the fifth part of the essay, he observes that socieities that are context-free have movements which are context-specific in nature whereas in societies like India, which are context-sensitive, there is a dream to be free of context - this gives rise to the concept of 'rasa' in aesthetics, 'moksha' in the aims of life and 'sanyasa' in the end of life-stages.

In the last part of the essay, Ramanujan states how we have moved towards context-free situations in India. He says that with modernization, there has been a movement from context-sensitive to context-free at least in principle.

Today, people can listen to any raga at any time rather than strictly sticking to the time prescribed. The new thoughts and behaviours borrowed from the West do not replace the old religious ideas.

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They get incorporated with the existing tradition. In 'Ayudhapuja', even computers and type-writers are worshiped instead of weapons. Therefore, no matter how hard we try to move to become a context-free society, the result is that the context-free nature ends up becoming yet another context i. Posted by Sapphire Labels: indian , literature , ramanujan.

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August 18, at AM Rema hlondo said Thank you so much sir for this summary December 5, at PM Shah Vraj said Very helpful, thanks. March 17, at PM Rohini Sharma said April 2, at AM Divya said Awesome to see people still visiting this space! July 9, at AM Maria Joseph said You have absolutely no idea how grateful I am for this post!

Thank you so much! August 10, at PM Maria Joseph said August 10, at PM Tanmay Patel said This so structured and concise. Thanks a lot! August 28, at PM Naga bhushan said His experiences about the American lifestyle seems to affect very little in his verses. He has written his earlier poems in Kannada like "Vachans" from Kannada in Speaking Shiva and some of the love lyrics. As an Indo-American writer Ramanujan had the experience of the native as well as of the foreign milieu.

His poems such as the "Conventions of Despair" reflected his views on the cultures and conventions of the east and the west.

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Ramanujan died in Chicago, on 13 July as result of adverse reaction to anaesthesia during preparation for surgery. Ramanujan's theoretical [11] and aesthetic contributions span several disciplinary areas. In his work in folklore studies, Ramanujan highlights the inter-textuality of the Indian oral and written literary tradition. In this essay, he wrote of the existence of many versions of Ramayana and a few versions that portrayed Rama and Sita as siblings, which contradicts the popular versions of the Ramayana, such as those by Valmiki and Tulsidas.

The comments written by A K Ramanujam were found to be derogatory by some Hindus [16] and some of them decided to go to court for removal of the text from the Delhi University curriculum. ABVP , a nationalist student organisation opposed its inclusion in the syllabus, saying it hurt the majority Hindu sentiment, who viewed Rama and Sita as incarnations of gods and who were husband and wife. They demanded the essay be removed from the syllabus. In , the Delhi High Court directed Delhi University to convene a committee to decide on the essay's inclusion.

A four-member committee subsequently gave its verdict in favor of its inclusion in the syllabus.

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  • The academic council however, ignored the committee's recommendation and voted to scrap the essay from its syllabus in Oct His works include translations from Old Tamil and Old Kannada, such as:. Collected Essays of A. Ramanujan [20]. From Wikipedia, the free encyclopedia.

    A. K. Ramanujan

    Indian linguist. Ramanujan Papers ". Retrieved 27 August Ramanujan: a lonely hero".

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      India through Hindu categories. Publisher: New Delhi : Sage publications, Is there an Indian Way of Thinking? An Informal Essay.