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    2001."অনেকান্ত সাহিত্যতত্ত্ব ". (The Theory of Plural Interpretation of Literary Texts, A Bilingual Publication) Kolkata: Alochona Chakra. ISBN 81-900930-0-2 FOR DOWNLOADING PLEASE GO TO THE SSRN E-LIBRARY : http://ssrn.com/abstract=2067117 Abstract: The author of this book had deployed the Jaina anekantavada (theory of many perspectives) as well as syadvada (syat=somehow/maybe/probably) as a method. In case of literary theory as well as linguistic theory, the author had utilized this pluralistic methodology, which inaugurated the simultaneous cohabitation of many possibilities in contrast with the Law of excluded middle. This book was a collection of English and Bangla papers published in the mid eighties. Papers were on the pluralistic interpretations/anekanta understanding of literary texts by Ramprasad Sen, Tarasankar Bandyopadhyay, Sudhin Dutta, Samares Basu, Loknath Bhattacharya, Miroslav Holub, Sandipan Chattopadhyay Utpal Dutta, Rabindranath Tagore and a anthropological field text of Ashutosh Bhattachary on Verrier Elwin. There are also two papers on “Death of Reader”-hypothesis and on the literary theory of Abu Sayeed Ayyub, who discussed rhetorical theories of Kuntaka's Vakroktijivita with Paul Valéry's pendulum (on the form-content polemic) and Sartre's concept of literature. The author extended Ayyub's hypothesis with major changes. The whole book avoided structural stylistic and statistical interruptions of texts with critical attitude. Brief History of Anekanta Method: What the author was paraphrasing here was nothing but the re-reading of Jaina Philosophy by Krishnachandra Bhathacharya (1925) and Kalidas Bhattacharya(1982) in the context of Philosophy It was a response from the colonized domain against the monolithic enlightenment project of the colonizers. This imagination of plurality, or one might call, following Krishnachandra Bhattacharya, the concept of alternity, as a response to the singularity of enlightenment-project as imposed by the colonizers in the realm of academiocracy. Thus this book was also related to the problems of political philosophy. The author of this collection wished to switch over from the derivative nation statist space to the epistemological space. Did the colonized had no imagination at the level of epistemology? This question inaugurated the question of “rem(a)inder” (in Lacanian sense of the term) in the context of colonial subjectivity, which, though destroyed by the imagined symbolic order, constructed its own imaginative “real(-ity)” as rem(a)inder through a negation of nationalism (Gandhi, Rabindranath Tagore) and by introducing anekanta (theory of many perspectives) alternity ( Krishnachandra Bhattacharya and Kalidas Bhattacharya in Philosophy; Abu Sayeed Ayyub, Buddhadeb Basu and Sudhindranath Dutta in Bangla literary criticism and translation theory; P.C. Mahalanabis and J.B.S. Haldane in Statistics and natural sciences. All of them deployed anekanta-theory in their respective fields). Note: Downloadable document is in Bengali. Number of Pages in PDF File: 85 Keywords: anekantavada, theory of alternity, death of readers, Kuntaka's Vakroktijivita, Valéry's pendulum, post-structuralism, colonialism

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    2001."অনেকান্ত সাহিত্যতত্ত্ব ". (The Theory of Plural Interpretation of Literary Texts, A Bilingual Publication) Kolkata: Alochona Chakra. ISBN 81-900930-0-2 FOR DOWNLOADING PLEASE GO TO THE SSRN E-LIBRARY : http://ssrn.com/abstract=2067117 Abstract: The author of this book had deployed the Jaina anekantavada (theory of many perspectives) as well as syadvada (syat=somehow/maybe/probably) as a method. In case of literary theory as well as linguistic theory, the author had utilized this pluralistic methodology, which inaugurated the simultaneous cohabitation of many possibilities in contrast with the Law of excluded middle. This book was a collection of English and Bangla papers published in the mid eighties. Papers were on the pluralistic interpretations/anekanta understanding of literary texts by Ramprasad Sen, Tarasankar Bandyopadhyay, Sudhin Dutta, Samares Basu, Loknath Bhattacharya, Miroslav Holub, Sandipan Chattopadhyay Utpal Dutta, Rabindranath Tagore and a anthropological field text of Ashutosh Bhattachary on Verrier Elwin. There are also two papers on “Death of Reader”-hypothesis and on the literary theory of Abu Sayeed Ayyub, who discussed rhetorical theories of Kuntaka's Vakroktijivita with Paul Valéry's pendulum (on the form-content polemic) and Sartre's concept of literature. The author extended Ayyub's hypothesis with major changes. The whole book avoided structural stylistic and statistical interruptions of texts with critical attitude. Brief History of Anekanta Method: What the author was paraphrasing here was nothing but the re-reading of Jaina Philosophy by Krishnachandra Bhathacharya (1925) and Kalidas Bhattacharya(1982) in the context of Philosophy It was a response from the colonized domain against the monolithic enlightenment project of the colonizers. This imagination of plurality, or one might call, following Krishnachandra Bhattacharya, the concept of alternity, as a response to the singularity of enlightenment-project as imposed by the colonizers in the realm of academiocracy. Thus this book was also related to the problems of political philosophy. The author of this collection wished to switch over from the derivative nation statist space to the epistemological space. Did the colonized had no imagination at the level of epistemology? This question inaugurated the question of “rem(a)inder” (in Lacanian sense of the term) in the context of colonial subjectivity, which, though destroyed by the imagined symbolic order, constructed its own imaginative “real(-ity)” as rem(a)inder through a negation of nationalism (Gandhi, Rabindranath Tagore) and by introducing anekanta (theory of many perspectives) alternity ( Krishnachandra Bhattacharya and Kalidas Bhattacharya in Philosophy; Abu Sayeed Ayyub, Buddhadeb Basu and Sudhindranath Dutta in Bangla literary criticism and translation theory; P.C. Mahalanabis and J.B.S. Haldane in Statistics and natural sciences. All of them deployed anekanta-theory in their respective fields). Note: Downloadable document is in Bengali. Number of Pages in PDF File: 85 Keywords: anekantavada, theory of alternity, death of readers, Kuntaka's Vakroktijivita, Valéry's pendulum, post-structuralism, colonialism

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    478 views85 pages

    অনেকান্ত সাহিত্যতত্ত্ব

    Uploaded by

    Debaprasad Bandyopadhyay
    2001."অনেকান্ত সাহিত্যতত্ত্ব ". (The Theory of Plural Interpretation of Literary Texts, A Bilingual Publication) Kolkata: Alochona Chakra. ISBN 81-900930-0-2 FOR DOWNLOADING PLEASE GO TO THE SSRN E-LIBRARY : http://ssrn.com/abstract=2067117 Abstract: The author of this book had deployed the Jaina anekantavada (theory of many perspectives) as well as syadvada (syat=somehow/maybe/probably) as a method. In case of literary theory as well as linguistic theory, the author had utilized this pluralistic methodology, which inaugurated the simultaneous cohabitation of many possibilities in contrast with the Law of excluded middle. This book was a collection of English and Bangla papers published in the mid eighties. Papers were on the pluralistic interpretations/anekanta understanding of literary texts by Ramprasad Sen, Tarasankar Bandyopadhyay, Sudhin Dutta, Samares Basu, Loknath Bhattacharya, Miroslav Holub, Sandipan Chattopadhyay Utpal Dutta, Rabindranath Tagore and a anthropological field text of Ashutosh Bhattachary on Verrier Elwin. There are also two papers on “Death of Reader”-hypothesis and on the literary theory of Abu Sayeed Ayyub, who discussed rhetorical theories of Kuntaka's Vakroktijivita with Paul Valéry's pendulum (on the form-content polemic) and Sartre's concept of literature. The author extended Ayyub's hypothesis with major changes. The whole book avoided structural stylistic and statistical interruptions of texts with critical attitude. Brief History of Anekanta Method: What the author was paraphrasing here was nothing but the re-reading of Jaina Philosophy by Krishnachandra Bhathacharya (1925) and Kalidas Bhattacharya(1982) in the context of Philosophy It was a response from the colonized domain against the monolithic enlightenment project of the colonizers. This imagination of plurality, or one might call, following Krishnachandra Bhattacharya, the concept of alternity, as a response to the singularity of enlightenment-project as imposed by the colonizers in the realm of academiocracy. Thus this book was also related to the problems of political philosophy. The author of this collection wished to switch over from the derivative nation statist space to the epistemological space. Did the colonized had no imagination at the level of epistemology? This question inaugurated the question of “rem(a)inder” (in Lacanian sense of the term) in the context of colonial subjectivity, which, though destroyed by the imagined symbolic order, constructed its own imaginative “real(-ity)” as rem(a)inder through a negation of nationalism (Gandhi, Rabindranath Tagore) and by introducing anekanta (theory of many perspectives) alternity ( Krishnachandra Bhattacharya and Kalidas Bhattacharya in Philosophy; Abu Sayeed Ayyub, Buddhadeb Basu and Sudhindranath Dutta in Bangla literary criticism and translation theory; P.C. Mahalanabis and J.B.S. Haldane in Statistics and natural sciences. All of them deployed anekanta-theory in their respective fields). Note: Downloadable document is in Bengali. Number of Pages in PDF File: 85 Keywords: anekantavada, theory of alternity, death of readers, Kuntaka's Vakroktijivita, Valéry's pendulum, post-structuralism, colonialism

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    ::>rti!jl=('.:>f""(;!l1C<i!j "Does Edu-cation O:;PQ.l"lSet"1 ~ of what " ... The educator ~ ~ is conventionally

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    Do Harm?"

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    St-II 3

    RE-REA,DING ANTI-POETRY: HOLUB'S' "A DI;'AD 'LANGUAGE TEXTBOOK'" '


    ~You could just as well choose a dead language or Theologyn' Thus spoke Gallteo to Lduovico, who carne fo Galileo (0 learn science. The Ufe of Galileo Bertold Brecht What happens, when our primary text books are written in a language, which we QO not use in our day-la-day speech - neither in our domestic envirpnmerit nor in our friendly selling ? The poetry, or: rather 'an anti-poetry, to b,,: discussed here, written by Mi rosalv Holu b 1, is an anti-poetry on 'Textbook of Dead Language', i.e., text book written in a dead language, a language which no one uses in their day to day life. I.n translating this 'anti-poetry' in' Bangia, Manabendranath Bandyopadhyay", a well-known translator of v-arious languageliterature in Bangia, used highly rltuallzed Sadhu Bangia to meet certain purposes. In this paper; I win try to examine this anti-poetry in BangIa without any reference to original. Furthermore, Pratul Mukhcpadhyay's" renderin.9 this poetry to a song will also be discus-sed. The purpose is hot on-Iy to understand 'the formal style of the anti-poetry as rendered by 8andyopadnyayor MuRhopadhyay, but also to understand the content of the anti-poetry; whicl1 describes in brief, the problem of mundane ritualized education that coercively deatroys the docile body of the students. This type of manipulative lecl1nology 11)( education is more vivid in Mukhopadhyay's song-rendering. At first. let us look into the body of the anti-poetry, as translated b~ 8andyopadhyay with literal gloss; St-I 1 iHae.kTI balok Tbisone.tlassifier-boy (This is. a boy) iHa eRTi balika This one-claaslfler-qlrt (This, is a girl)

    balokTir ekTi Kukur ache. boy-classifier-poss one-classifier [The .boy has a dog.] balikaTir ekTi biRal ache. girl-classifier-poss cne-classifler [The. girl has a cat]

    dog has

    St-II 4

    cat bas

    St-Ill 5

    Kukur:rir gaYer rON ki ? dog.classifier-poss: body-pose' colour [Wha1 is the colour e] the 'dog?]
    .cat-claaalfler-pos

    what.

    St-1I16

    biRalTir gaYer rON ki ? s body-poss colour [What is the colour of the cat?] balok-balika ooy-girl [Boy and giJI]

    what

    Sf-IV 8·

    e,kTi b0l 10Yia KhEla koriteche. one-olassifier ball take-inHn'rtive [ate _playing with a ball.]

    play dc-conflnucus.

    St-V 9.

    bOlTi konkhane goRaYa jaitecche ? batl-classlfler ball wh-lecatrve-claesttter-Iecattva igo-contin uous [wher.e is the. ball rOiling down 7] balokTike kothaY SOtnadhistho kOra Hoylo ? boy-etas sifier-d ative wh-Iocative- cl ass ifi e r-Ioca live infinitive go-continuous [Where was the boy buried ?]

    roll-

    St-V 10

    ro 11-

    St-V11

    balikaHkekothaY S0madhlslho kOra Hoylo ? 9 i rl-cl ass lfier-d ative wh -locaHve--classffie r-l ocative grave-place do-infinitive. b~-past [Where was the girl buried P] PORo read-imperative. [Feed}

    SI-VI

    13

    ar onubad kOro and translate do-imperative. olAnd translate]


    $o'b stObdhotaY ar Sob· bhaSaY aJI silence-locative arrd all lan;guage-Iocative. [in all silences and in all languages !J lekho . write.-imperative [Write]

    SI-VI 14

    St-I 2

    51-VII 15

    St-VII

    16

    tomra nijera kolhaY you-plural self-plural wh-Iocative [Where have you yourselves] SOmadhistho acho. grave-placed have [been buried] READING

    St-I St~1I St-III

    1.

    ekTi ekTi

    balok balika

    (2)

    2.
    3.

    (2)
    kukur ache (2) (2) biRa.1 ache

    balokTir balikaTir KukurTir biRalTir balok-bal ekTi BOlTi bQl

    ekTi ekTi gaYer gaYer ika

    St-VIII

    17

    4. 5.
    6. 7. 8.

    rON ~k-j? (2) rON ki ? {2)

    TH"E FIRST SLOW-MOTIGN

    loya khEla

    korlteche.
    jayTeche

    8t-1 and st-ll give some intorrnatlon re,garding a boy and a girl and thier consecutive dog and cat. The statements. in four lines declare these meagre facts. _ St-1I1 puts two quiz-like questions regarding the colour of that dog and cat, What is striking here is no tnformation regarding fheir bodycolour is found in $t-I and 51-II. It is impossible to comprehend the colours of the dog and the cat that are possessed by the boy and the girl as those are not mentioned in the first two stanzas. This tYpe of comprehension test does not help anyone to understand the given information or to deduce ·liIny·thin~ (rom the given text. St-IV give.s a new information re.garding playing with the ball by the boy and the girl. SI-IV is parallel to SI-1 &. II in 1;1. sense all these three stanzas give declarative statemenls and information. However, in St-V, apparently parallel to 51-III, tl:Jree questions are put regarding (a) The rolling down of the burying down of the boy and Hie girl. Again., we have no withinlhe text why and how such and such 'things' has and buried. . consecutive ball and (b) information rolled down

    St-V

    9.
    10, 11 .

    koThay gORaya kothaY (3)


    balokTike balikaTike lekho pORo Onubad tomra KOro SOb bhaSaY nijera SOmadhistho ko"thay

    (4) ? (4)
    kOr.aHoYlo (2)

    sOmadhistho

    12.
    St-VI

    kothay sOmadhishtho

    kOra HoYlo ? (2)

    13.
    14.

    15. 16.
    St-VII

    (2), 'Sob st0bdhotaY kothaY]. acho. {repeated twice}

    (2)

    17.
    18.

    What is surprising-here is thfil, repeated pronunciation of some lines or stanzas (number of repetitions are indicated in brackets) by Pratul Mukhopadt\yay. Does it not create rnoneteny ? . The obvious answer is 'yes' ! However arises in our mind- is : Does not the text language, instigate monotony? the next question which book, written in a dead .

    St-IV advises to read and translate (to reador translate what 7) in silence and in all langlfages. The exclamatory sign in line 14 is also a' noticeable fe~ture as reading and translating in silences and languages are here a matter of exclamation. St-VII advises to "write" "You" the burial place of ·yourselves". That is a curious journey from boy-girl t+animate+intellect), dog-cat (+animate-intellect), ball Hmimate-intellect) to burial place. We got information, quiz-like comprehensive questions and lastly 5.0 me advices to read, write and translate (wliich are antithetical to game played by boy and girl). What is/are the interl,ink:in~ themels of this antipoetry? RE·READJNG ANTI-POETRY

    This purposeful creation of monotony jus'tiflably trig,geJs the monotcncus cramming of a, dead text, where no information is available (or information is be¥ond tbegrasp of the understanding of the readerllistenet) to answer the comprehensive questions ! (Cf. questions in SI-1I1 line 5'-6). However, the monotony breaks, when Mukhopadhyay made the audience participate to pronounce- the repeating lines. Audience pronounced the lines 1-9 just as if psalms pronounced by the guru 'preceptor' and imitated by the SiSSo 'disciple' (for better understanding of this relation see the Appendix). This creates one type of classroom situatlcn, where dtseourse is repeated in such a way. Mu-khopadnyay, at Jhat live pro~Tamme, and impression seemed to be an authoritarian guru, who audience to utter in this monotonous way. The However, question lines 10-12 break of graveyard at the bounded frrs't t~e

    The 8angJa translation of Holub's anti-poetry ha.s been rearranged by Pratul Mukhopadhyay in his rendering it as a song. lef us see the rearrangement.

    for-

    such impression in a drarqatjc way. burying the boy and girl, when ~ >t1~\bJ\!)'Q II ~ ~

    pronounced by Mukhopadhyay, made an aliehative effect on {he. aud le nee. These qu estion s (lirres 10-12)i nitta fe a searchi ng fa r selves. 1-9 nnes deacrlbe a taking:-it-for-grante:dsituatibn of s tl muIu s- res ponse in class room disco urse. An dl i nes 11-18 break this behavioural black-box like situation in the way ofqueslioning to selves. This just half-way divisJon of the poetry surprisingly representslhedlvfded selves .: erre si91f is ready to surrender to the manipulative behaviour, and another se.lf ready to nonconforrn this known situation of stimulus response, Therefore, I mention this half-w;;ly as the beginnjRg of alienative point, from where one can search thalr souls to find ouf answers for such questions ; "where is the IJdylgirl buried 7" (t.ines 11-12. or line 10) The immediate association of 'reading', 'writing' and 'translatinp' in all language$ 'and in all .si..ences makes the l qu estre nsanswerable quite co ntra ry to th e una nswera ble quest Ion s in lines 5 and ,6. The reference to translation. apart from reading -and writing, makes. a special effe'ct as translation in cJassroomsituation is only found in colonial educatlon system. An~dthe shifting of line- 15 of 8andyopadhy.ay's translation to 13 to brin,g out parallel association of reading, w,riling and trans.lating made by Mukhopadhyay, is worth noticing. Reading, writing and translatillQ trig.ger the system of educatten and the consequence of such education system is described a.tthe· end of the song.. The replacement of "Konkhane' by 'Kothay' by Mukhopadhyay also brings out three consecutive and parallel uses of 'I<othay'in stanza, V. Reader may notice all through parallelism in this anti-poetry. This formal parallelism also initiates atienaticn similar to Brechtian Drama, (bne may remember that' Brecht himself was one cfthe lnlttators of anti-poe. try) The above scrutiny reveals that 'these. apparent paral.lelisms are antithetically composed and divided in f· 9 and 1"O~1" lines. . . However last two (17-18) line:s are more direct. hit 16 the audience, As the searching confinues from 10 to 16 lines, the responsibility of selves is unverted in the last two llnes. This transfrornatlcn from passive participation 11~9 lines) to nonconformist seU~searching quesJjoning lastly metamorphosed 'into the praxis of r.esponsibility. This. type of rnetamorphoaea is only possible in active partlclpation in fhesong. No passive heater can attain such praxis. Therefore the tethnical 'is' statements in 1-9 llrres has become 'ought' praxis in the last two llnes. APPEND'lX
    ClA.SSRO.OM INTERACTION AND GURU-CONDZAlIDCS

    appeal. Thepedagbgy of the observedclassrominteraction corresponds more closely to eorrnnuhication regul.ated by the. restricted code, It i$ quite contrary to the. view of Bernstejn, as Ed wa rds (1981, ci ted in Atk'i naon. 198"5.: 79) and Cooper (1976, ibid) observed, the classroom interaction in re.gulativecontexts is b.eing realized largely 'through imperatllles and through pesitional apP'ealsin restricted code, Pupils are here "stepping'inlo" pred ete rm lned sets of in stru ctio na I meani ngs and' leave, it re Iative I'J undieturhed'. The Pl!pil isine: position analogous to that of rel.igious notice or postulants, Marody (1-981, ibid : 80) proposed the existence of 'quasi elaborated Clade', which 'joins n\e formal properties of elaborated code and coqnltive properties of a restrr.cted one." Young proposed P 980, ibid) a school-deficit hypothesis tha.l suggests the' .pattern of classroom in'teractians equally ill adapted to the cQgnitive needs of middle class and workingclass children, Though the ~tudents with mlddlesetass b,ackg~oum;l can decipher the meaning, the. working class representatives do not match toernselves with thls code. This mismatch between working-class and school's order of meaning is misread as ·an account of 'educability' and 'a bility', (Atki nson, 1985 : 52) This refer,ence to restricJed cognitive properties of quaslelaborated code is, helpful for our understanding of this anti..,poetry. The explicit rules 'and regulatiCll'is of the textbook have become imperatlve and posltlonal in a classroom encounter due to the high level 0.1 ritualistic control. The poetry is written in Sadhu MaSa, which is not used in day- 10 day interaction of the pupil. Thus the classroem tool is devoid of everyday or profane experience of the pupil and their family order. It is diffieuf] for students to follow and cope with the whole scheme in a creative way. Its visible pedagogical aha fisapouraus instructions through a regulative discourse should be followed without exception So the pup.ils is being tau9ht (not learned) in a ritualistic' Way. Their own language has been jeopardized by the school grammar. :In case of Bangl.a, pupil create a hybrid of Sadhu-colit, by which they transmit their knowledge in examination. This hybrid is banned by the examiners as' it is a fault, gutucOnDa/i doS .' guru 1obviOLJSlya Brahmin by caste) is selectiotlally restricted to occur with cOnaal (a. low caste by birth), i.e. Saohu can not occur with cottt bftaSa. Thus the operation of Sadhu through $ grammar book plays havoc' in the mind§ of students, sp~cialJy coming from the worJi;:ing class family b5lckgcrqund. The. compound gl,m-lcOnDali shows. the antithetical relationship I:!.etween brammon and cOndal and that correspcnds to the relation of code. The power of Brahrnanteal culture and ideology is reflected in the code and rltuallstlo pattern of sacred discourse, which could not be disturbed by the students: consensual Lntervention in it ..

    In fhe elassroom interaction between teacher and taught, there are two contexts: regulative and instructional. In the regulative context, the imperative LIse of language is' noticed instead of personal

    Tile systematic duality of Sadhu 'High) and colit (low) languag.e ha:d not only created a diglossic situation in colonial India, but -also marked by the feature of FESH (Formal Elaboration D_f Socia.1 Hierarchy, "Involving the sharp, codification of highllow distinction in language system.") Dasg-upta (1"993 : 45), ~1this reologis-m, vividly bridged the formal education system arrdfnaintenance of H 'code. It is also interesting here to note that, in the context of standardization of Bangia, the man, Pramatha Choudhuri who is one of the initiator of negatjng the highly ritualized Sadhu-code and prapagatedoolid-code, once mentioned, in his. essay on "Reading Books", the virtual psychls death of pupils in the process of coercive education system. He emphasized on thls unnottcad and unquanfified phenomenon as' according to him these are not listed in the reglstraticn book. (Choudhuri, 1952 : 169) this psychic death may be referred to as 'crippled creativity· !
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    MA_KING OF THE INDIAN PHILOSOPHY OF SCIENCE


    O,PROLOGUE Kamalakanla, once deprived of milk by Prasanna Goalini, the milkmaid, felt that "The whole world is a market", He then went to the market and after looking at different shops in the marketplace, he saw this ad :
    MESSRS BROWN JONES AND ROBINSON 1757 AI'!D ROBINSON Public of

    name of 'Asiatic Researches' and the deployment of coercian along with the white men's global Positivist science (that, according to them cannot be reduced to or called as "Western Science"). that is only the "experimental science" (reader must note that these words are in English and not translated in Bangia text by Bankimchandra) developed on the basis of Mill's inductive method. Furthermore, "experimental science" had become a commodity that could, with the punch of PHYSICAL, META-PHYSICAL, LOGICAL, ILLOGICAL NUTS, dislocate the teeth of ALL INDIAN YOUTHS. This incidence of "dislocation" of space(s) is the key to understanding the Indian PIl ilosophy (henceforth IP)-narrative_ However Kamalakanta was not aware of another possible domain:Brahmins, instead of escaping from their shops, participated in the discourse of western science, de-signed their shops according to that derivative paradigm and subsequently produced commodities like "Vedic Science" that were to be cultivated in the "Vedic University"!! I 1. PROBLEMATICS
    If anyone has a chance to ask Dr. Kapila or Prof. Goutama or even "Mr." Carvaka(?J the following question, "What do you think, as an Indian Philosopher or bl]aratiya darsanika, about the IP of science?'" they might be perplexed as they do not know (a) the meaning of India or bharata (b) the equation of Indian Philosopher or bharatlya darsanika as well as the semantics of IP/bharatiya darsana (c) connotation, of vijnana or science. They may ask in return, 'What are these things you are talking about?'

    NUT SUPPLIERS ESTABLISHED ON THE MESSRS Offer A FIELD to the BROWN JONES OF PLASSEY, Indian

    Large

    Assortment NUTS

    PHYSICAL, LOGICAL, SUFFICIENt

    METAPHYSICAL ILLOGICAL, AND TO BREAK AND THE JAWS OF THEIR

    DISLOCATE WHO STAND

    THE TEETH YOUTHS

    In fact, these are the three main problems when we are talking about something called "IP". We forget, at the moment of speaking that1) "India" is a socia-political construct thai was born aut of (mainly) 19th century industrial as well as print capitalist imagination of nation state.' 2) and that imagination was also appropriated by the different modes of colonialism. 3) "Philosophy" is equated with "darsana" as a part of political translation." Apart from their obvious similarities, there are also dlfferencis as Bankimchandra pointed out that "Phtlosophy" is sadhya (IS to be mediated) and darsana is sadhaniya (ought to be mediated). (Chaltopadhyay, B., 1879/1974 : 217-18) 4) What is categoriz.ed under the umbrella of homogenized "IP" Is a purely "g.ood orient"-al project that excludes "other" nonSanskritized }\lays of thought and methods of proving 'truth/s". This has 9 precedence in the Sayana Madhava's "sarvadarsansamgraha" (14th. century A.D.) which was taken, at the moment of constructing "IP" as an appropriate paradigm for setting up the 'order of things'.

    ALL INDIAN

    IN NEED OF HAVING

    DENTAL SUPERFLUITIES

    CURTAILED.

    Kamalakanta heard the shopkeeper calling,-"Come, black lads, come to eat Experimental Science. Experiment no. 1 is fist .... " After witnessing the coercive experiment, Kamalakanta observed that one white man bore down into the brahmins' coconut shop. Oul of fear, all the Brahmin shopkeepers escaped and the Englishmen ate coconuts after piercinq them with British 'weapons'. On being asked b'y Kamalakanta, the Englishman answered that they w~re dom,g "Asiatic researches". Before being exposed to the white man s 'Anatomical Research" Kama lakanta escaped from the market place. The narrative, at a time, handled the market management of epistemology, colonial intervention in the Oriental space in the

    5) This 'order of things' 'is approximated and appropriated by the western knowledge-base. Thus what is called "Ip· is also a derivative discourse. 6) ·Vijnana" in the Indian tradition means "Consciousneas" (as translated by Dasgupta, 1936:86). Nothing was classified separately as "science" in the so called Indian tradition, though some elements of so called "Indian culture" may obviously be cateqorized as "science" from the European point. of view. 7) What as a whole, may be called and perceived as "IP of Science" today is merely a result of retrospective effect, _i.e. appropriating past knowledge by deploying today's knowledge-base and techniques, which may be called "epistemological recurrence" following Bachelard. . . 8) Due to this recurrence and appropriation by western epistemology, the de-sign of modern "IP" has emerged as a result of "epistemological amalqamation'" All these problems must be seriously explained and elaborated before venturing into the realm of "IP of Science", as all these statements should be "proved" (i.e. need pramana) according to the need of the "global"{?) Philosophy of scienoe. 2, EXPLANATIONS As the construction of Indian Nationality is a much explained and much debated phenomenon in the contemporary academics (Chatterjee 1993, Nandy 1994, Kaviraj, 1995), I would like to keep aside points 1 and 2, though we must keep in mind that the construction of "Ip· also subscribed the colonial de-sign of the Indian Nation State. Even Radhakrishnan (1923 : 766), to cite an example, imagined "Indian 'Race" In the course of his construction of IP.' Regarding point (3), for the purpose of our discussion, we shall take it for granted that "philosophy is equal to dar sana", However, it creates problems due to Bankimchandra's generalized comment mentioned above. If darsana is ·sadhaniya it is a way of life and enlightened epistemology is not. Truths about knowledge and life are two different things from the Euro-centric perspective. Ide not think that it is a tenable difference as, irrespective of Eastern and Western (a mere geographical distinction reinterpreted geo· politically) tradition there was a concern regarding the body of the subject as well as about truth and knowledge. What Plato considered as epimefeia heautou (,Care for self: cf. Radhakrishnan's equation of darsana and atmav;dya, may also be carefully equated with the plea of Patanjali in the context of yoga darsana. If one sets up today a specific domain of "Philosophy" and "darsana", point (3) is not at all an issue to be discussed seriously for the sake of this paper. (see fn, 1)
    D ,

    Whereas (4) needs to be discussed as it is an extension of the Nehruvian India-Project that ultimately ends up in Hinduist BharatProject in connection with the white men's construction of a good (aryan) oriental project. All three projects exclude "other" bad orients or homogenize, by way of hegemonic epistemological amalgamation, all the diversities. Thus IP is born as a subject with some common _characters. In this regard, the following questions may arise. A. Why is Sufi, among many others. not considered a part of IP? Why was Dara Sukoh's excellent work on Sufi totally ignored in two expositions of IP by Dasgupta and Radhakrishnan? Why was the Santal's (actually HOR is their endonym) HORkoren mare HapRamko ReyaHkkOtha also not considered in the list of IP? B. On the contrary, Buddha was made an avatara of Visnu and his Philosophy is part of IP despite its non-conformist attitude towards Vedic faith. This coercive selving is represented as proof of tolerance on the part of Bharat-project managers. Why does this type of paradox exist whithin the system? C. Why are Non-Sanskrit/Pall texts ignored in the representation of IP? Only the politioally and strategically constructed Vedic system and its opponent have been taken into consrderation. others are excluded. What is the raison de etre behind this type of exclusion-inclusion? Thus IP is a metanarrative that ignores, in its process of homogenization, the "other" fragments of Philosophy. In fact, the entire Bhakti-Sufi period IS ignored in the narratives of IP. I want to keep pending all these questions for the purpose of the paper and turn to (5). (5) may be explained from the following quote from one of the exponents of "modern" education, Iswarchandra Vidyasagar, who wrote this passage in "notes" of the Sanskrit College (12 April, 1852) : "True it is tha.t the most part of the Hindu system of Philosophy do not tally with the advanced ideas of modern times, yet it is undeniable that to a good Sanskrit scholar their knowledge is absolutely required by the time that the students come to the Darsana or Philosophy class their ecquirements in English will enable them to
    study the modern Philosophy of Europe. Thus they shall have ampler opportunity of comparing the system of Philosophy of their own, with the new Philosophy of Western World. Young men (sic) thus educated will be better able to expose the errors of ancient Hindu Philosophy than if they were to derive their knowledge of Philosophy from European sources. One of the principal reasons why I have ventured /0 suggest.the study of all the prevalent systems of Philosophy in India Is that the student will clearly see that the propounder of different systems have attacked each other and have pointed out each other's urors and fallacies. Thus he (sic) will, be able to judge for himself his

    (sic) know/edge of European Philosophy shall be to him an invaluable guide to the undetstendlni; of the merits of the different systems." I quote this long passage as this prescription is a trend-setter in the future projects related to IP and thus it helps to build up a paradigm. The main allegation was that as "Hindu Philosophy" is fallacious and erroneous as well, it is to be codified, approximated, appropriated ("dislocated") arid de-signed by European Philosophy. (It is also to be noted that Vidyasagar did not deny the "utility" of Sanskrit scholars.) So, Vidyasagar's suggestion was to read utilitarian Mill's logic rather than fP's branches. Mill's inductive method was the basis of 19th century Western Science introduced as episteme in the realm of colonial epistemology, and peculiarly enough, from then on only the experimental science verified by Mill's method of induction (to understand the politics of Utilitarianism please see Stokes, 1959), is considered as science and anything appropriated by that is signified as "science" in the Indian context. Obviously, other possibilities are ignored. This designed paradigm was followed by everyone from B.N. Seal and P.C. Roy to D,P, Chattopadhyay and Irfan Habib. All of them explored India as 'object' to locate "science" and "technology" per se. Though, as I have said earlier, there was no such monolithic and stipulated semantics of science interpreted a vijnana in the supposed Indian territory. The term vijnana was not simply there. We found this w_2rd, apart from Buddhist texts, in Patanjali's Mahabhasya (VI. 1,84, varttika 5) as denoting "specific knowledge or understanding" along ~ith the word vijneya (the objeci of knowledge), What matters is that what we understand today as vijnana was totally missing in the 'ifleaning of the word used by Patanjali. What was prevalent in the Brahmanic tradition was vidya (v'vld=to know, now may be translated as education) within which, accord ing to Arthasa satra, there were four categories : a nviksi ki (roug hly 'logic'), trayT (,knowledge of the three vedas'), ba rita (Agriculture and business management) and dandanTti (politics). Thus there is no stipulated dividing practice between Natural and Social Science in the Indian context. The First vidya is called anviksiki (logic), which is' according to Kautilya,

    science etc. However, it is also surprising to note that agriculture is totally absent from the list. The absence of agriculture from the list of kala and its presence within vidya may entail the fact that agriculture was marginalized due to the proliferation of industry that was subscribed by tech nology developed by visvakarmas (Mukherjee, 1993). This list reveals that kala is application of some parts of vidya and in the 'modern' sense of the term 'technology' is an application of 'science' This type of 'order of things' was obviously unknown to the scholar educated in the western tradition. The question then is whether one is to be allowed to deploy western disciplinary technology in the understanding of the eastern field of knowledge and its subsequent order of things? As this paper is written in English, it is very difficult to keep the ancient IP 'order of things' undisturbed. Intervention must be there as the traces of English always threaten the discursive formation, This is a dangerous trap and we must keep it under erasure (see fn. 1), e.q. we must treat "science" as an exonym for different vidyas discussed in the sastras. Keeping in mind (samsk ara in the Naiyayika sense or 'Trace' as used by Derrida) this occidental design-ation of science, one must venture to swim in the realms of vidya and kala of Indian eqistemological spaces, From the perspective of western epistemology, it is very difficult to understand the Indian dividing practice of kala and vidya. Even Foucault misunderstood such dividing practices when he said that "China, Japan, India, Rome, the Arabo-Muslim societies - -which endowed themselves with an ars erotica." (1988:57) On the other hand, he said. •... our civilization possesses no ers erotioe. In return, it is undoubtedly the only clvlllzatlon to have developed over the centuries procedures for telling the truth of sex which are geared to a form of knowledge-power strictly opposed to the art of in itiations and the masterful sacred : ... ." (1988 : 58). It is almost like saying. "We (meaning white men) have SCience, and you (colonized) have arts." The problem is that, as is evident from the sex-management depicted in Kamasutra, kala or ars is an amalgamation of both science and arts. In fact, the European dividing practice between arts and science is not at all tenable in the Indian spaces. It is also important to note here that Seal (1915) differentiated between logic and applied logic in the course of discussing the methodology of Science in ancient India, The problem with Seal, a's pointed out by Chattopadhyay (1985 : 27-33), is that he asse rted that positivist science is responsible for the development of technology in ancient India. He even asserted that India had a greater tradition of logic than that of Aristotle and that Indian logic anticipated Mill's method of induction.

    ,.

    Npradipah sarvavidya na mupa yah asrayah sarvadharmanam

    sarvakarmana m. meten."

    sctsvadanviksiki

    [anviksiki (logic) is like a lamp for all the vidyas, means for all the' works, the sheller for all the dharmas or qualities or sectarian religions]. This central emphasis on the role of anviksiki inaugurates the scope of "philosophy of science" in the contemporary sense of the term. Apart from vidya, there was another category : kala (Greek ars, English arts), Under this heading 64 items were listed that include chemistry, carpentry, aesthetics, civil engineering, knowledge of excavation, painting, the art of tailoring, beautician's artwork, medical

    On the contrary, P,C.Ray (1902-3) conjectured that the rigorous development ·of technology had led logic to a domain of success. And that scientific temper subsequently decayed due to the intervention of idealist' philosophy. Ray even compared the European Middle age with that of India. Ray alleged that Medieval Philosophy, especially idealist philosophy was responsible for the decay of experimental science in ancient India. Meghnad Saha (1965) also lamented the lack. of technology and scientific temper due to Brahminical as well as idealist manoeuvers of science. However, there are many problems in the discursive formation of these three extraordinary scholars. All of them were eager to look for the projected global science (read European or Western Science of induction) in the oriental. space. Seal's use of the word "positive science" and Mill's method prove that he ignored the amalgamated existence of inductipn and deduction in the pancavayavi nyaya. Secondly, Ray's equation of western-eastern middle age is a result of severe Eurocentrlclsrn. Saha's (1965) lamentation depends on the notion that "development" means industrialization. There Is no doubt that due to the intervenflon of the priestly commune, the free flow of knowledge was disturbed, but there is also another side of the coin that was only exposed by Tagore in the HIbbert lecture (1930) in Oxford. In this lecture, "Religion of Man" (1930), Tagore mentioned the philosophy of the Bauls and otherwise ignored poets like Rajjab, Kabir. Dadu et at, The marginalized philosophy was thus foregrounded .. Tagore's narrative shows that rp is not only Brahminical and SanskriUc in its structure. However, his discourse was also appropriated by 19th century Humanism (Abu Sayed Ayub noticed such appropriations). He made it possible to place ignored Medieval Philosophy in the narrative of IP.
    3. INDIAN PHILOSOPHY Mifinda .: Reverend Nagasena Milinda will debate ·asa OF SCIENCES: AN INTRODUCTION

    In this conversation, from Mllind Pafih 0 , the power-knowledge nexus, is opened up by Nagasena. Tatva or theory is to be investigated by deploying conversational techniques or modes of debating so that pram a or perfect knowledge may be achieved : this scope of conversation, free form domination and manipulation is the key to uhderstanding the IP of .sclences, Even the setting up of purvapaksa (opponents' version' of argumentation), before establishing uttarpaksa (strategic category in the IP discourse, where one can expound one's own view by negating [khandana purvopaksa]) shows the same dialo:gical pattern inherent in the critical discourse of Ip4. This pattern of conversatton, of course, makes us remember Habermasian emancipatory discourse or "Dialogue Ce:>nstitutive Universals". In Nyaya theory on modes of debating or Kathii (speech, discussion), MaUlal (1985:9~22) had already discussed in detail the family resemblance between Greek and Indian method of "Dialectic" or method of disputation .. The reason behind choosing the Nyaya theory, among many other theories of debating is that Nyaya Theory is most "systematic" (ibid) ~ a formal system in accounting the modes of debates. Ketha is, instead of monologue, rather a dialogue between vadi (propagator) and prativadi (refuter). There are three types of Katha . according to Nyaya Philosophy, viz. Vada, jalpa, vitanda. ·When two opposite parties dispute over their respective theses, in which each of them tries to prove his (Sic) own thesis with reasons, each oftMe theses is called vada: (Dasgupta, S. 1922/1975:360). Vada from the perspective of C.ritical Theory of Habermas, is a "rational problem solving discourse" based on pramana and tarka (evidence and argument) with no interest in winnirrg the dispute. The only purpose of this rational conversation (ukti-prl1tyukti) is tattvanlrnaya or 'Determination of theory' in a given spatlo-temporal condition with no humiliation of the opponent .. Thus, it depends on the mutual understanding between vii dipretivadi, that triggers the -decision-makinq policy. Vida is also related to Caraka's concept of sandhyii' sambhasa (friendly and congen.ial debate). Only the seekers after truth (tattvabubhutsu) can particlpete jn .this type of debating. On the other hand, "Jalpa means a dispute in which disputants give wrangling rejoinders in order to defeat their respective opponents: (ibid) In this case, one of the debaters must win and the judge or panel of judges may determine the winner. Uddotkara mentioned that this type of debate needs the. proving and rebuttal "based upon equivocation (chala) and parity of reasoning (jati) and censure of all kinds." (Matilal, 1985 :13) "Chala means the intentional misinterpretation of the opponents' argument for the purpose of defeating him (ale). Jati consists in the drawing of contradictory conclustons, the raising of false issues or the lik.e with deliberate

    Sir, will you debate witb me again?


    8

    : If your majesty will debate es king, no.

    scbolaF, yes, but if you

    : How is it then that scholars

    aebate?

    Nagasena : When the scholars debate one with the other, your majesty, there is summtnq up and unravelling, there fs also defeat, and yet the scholars do not get angry lit It. Thus do the scholars debatl!}, your majesty. Milinda : And how do the kings debatf!J? Nagasena : When the kings debate, your majesty, they state a proposition, and if anyone differs from them, they order his punishment saying "Inflict punishment·· upon him." Thus, your majesty, do the' kings debate.
    W

    ,I
    I

    intention of defeating an opporient." (Dasgupta, S:362). Anyway, this tricky debate with the intention of winning has nothing to do with Communicative Competence (a la Habermas) and it lead-s to a manipulative discourse generally found in popular interviews and chat shows. Thirdly, "A Ja/pa is called vitanda when it is only a destructive criticism which seeks to refute opponents' doctrine without seeking to establish or formulate any new doctrine." (Ibid) It is, from the standpoint of critical theory, a latent or non-latent strategic systematically distorted communication (intended) to manipulate others' argument by using chala, jati etc. and there is no question of proving the counterthesis. VJtanda pervades today's political discourse or I.anguage of competitive advertisement and there is no question of vada in these frustrating times of total manipulation. From these perspectives, one may think of heterglossic (a la Bakhtin) polylogues, which try to break, at a time, the repression by internal nature and power relations in interaction. Instead of two metaphoric partici pants, we must have many participa nts involved in many potylogues. The Jaina philosophers may refer to this plu rality of truth-seek-ing log ic as 'aneki nte'. This anekantavada (philosophy of many perspectives or standpoints or non-onesidedness which is a derivative of Buddhist anekamsika-doctrine) evolves out of the revolt against the monistic absolutism of Brahminical authoritarianism. They introduced the polylectlc (often du bbed as dialecti" of syadvada, which synthesizes the different partial standpoints by denying the metanarrative of absolute. Jainatheorists affixed 'in some respect' (syat) to mere affirmation or negation or inexplicable "phenomena. Thus it opens up a non-predeterministic open-ended project to solve the problem of validity of argumentation. According to this anekanta-Iheory, ditferent ways (nayas) or standpoints can sort out the valtdation of truth. They introduced the polylectics of syadvada, which synthesizes the different partial standpoints by denying the metanarrati've of absolute. In this system of logic, both the formal and non-format systems of reasoning car; be incorporated. P.C. Mahalanabis found the foundation of Statistics in the Jaina Philosophy of syadvada in relation to Probabi I ily Theory. Syiidvida includes polylectics of sevenfold predictions, which are depicted in the followng Mahalanabis's translation : syadasti may bel, it is. syat nasti = may be, it is not. syadasti syat nasti ca may be, it is and may be, it is not.

    sy ada vyakta vya

    syadasti - syadavyaktavyasca syal nastica syadavyaktavyasca syadasti nasti ca syadavyaktavyasca

    may be, it indeterminate. = may be, it i~ and it indeterminate = may be, it is not and is indeterminate = may be, it is and it not and it indeterm.inate

    is is it is is

    What is noticeable here is that Maha!anabis (1954) translated. avyaktyavyah as "indeterminate" to make a provision for uncertainty principle as literary avyaktyavyah means "indescribable". Later on; D.S.Kothari (1985) justified Mahalanabis's position as he noticed the similarity of Niels Bohr's complementary principle. J.B.S. Haldane (1957), following Mahalanabis, also noticed in the syadvada, in reference to the then Philosophy, the position of conclusion intermediate to certainty and uncertainty. Haldane mentioned one crucial thing in connection with syadvada, that is known today as hailing problem of Turing machine. He mentioned paradoxes of Principia Mathematica, which when given in a machine, would elicit an answer that is indeterminate or avyaktyavyah. This saptabhamgi naya is an eqistemologically amalgamated system of formal and non-formal approach. Moreover, what is known as poststructuralist plurality of interpretations is also covered by this sevenfold syadvada as a part of anekantavada, a theory of manifold perspectives. I. think this consideration of indeterminacy as a valid judgement apart from usual affirmative and negative statements and their compounds may open up a new avenue for unde;standing ever unknown and unknowable vijneya. This plurimethodical approach inclines towards post-structural 'method" of decentred subjects as post-structuralism, as a method, encourages - plurality in every sphere of interpretations. Thus, plurimethod is the bricoleur's cup of tea. The bricoleur assembles miscellaneous materials in contrast with the 'type-cast engineer, who starts out with a well-defined mechine or explanation following a blueprint of predetermined theory. Levi-Strauss used the word 'bricolage' as the work of a bricoleur. He also argued that no theory could escape the effects of bricolage. The bricoleur's work, then, falls outside the domain of enlightened science and pure reason.
    4. THE 'OTHER' SIDE OF THE STORY: "SONS" OF VISVAKARMAS

    = =

    The narrative elaborated above mainly depends on the usual exposition of IP as brahminical texis. ·However, there is the other side of the coin. In India, as mentioned by Mukherjee (1993), we find an apparently dispersed community of bricoleurs, who call themselves visvakarmas or sons of visvakarmas, a group of 'engineers' devoted to technological inventions in the realm of almost all the 64 kalas that include 'architecture, musicolog;y, civil
    ~ >t1~IbJ~VJ II ~'"

    engineering, art etc. Mukherjee (1993) researched this class of peapie throughout .India and she found a surprising equation of Buddha, Ravana, Visvakarma and asure (demon). Almost aU of them except Buddha to some extent, surprisingly enough, got the villain status and visvakarma was placed in between hero and villain. It was, no doubt, due 10 the domination of the priestly commune that the brtcoleur-class was represented as villain. Some oral stories justify this conjecture : A. Once Brahma was eager to see works of different artisans from the different parts of the country. After all the other workers had finished the job, visvakarma came and made a camel out of some wasted materials. Due to the late arrival of Visvakarma, Brahma cursed him saying that Visvakarma would not earn more than his work so that there would be no savings. B. Mother goddess Laksmi decided not to come to Visva'karma's house but later on, moved by his pitiable condition, blessed him saying that Visvakarma would get work wherever he went. C. Manasa blackmailed Visvakarma when he refused to make a hole in Lakhindar's bedroom. Visvakatma was bound to do so. From then on, atl the visvakarmas would sing the Behula-Lakhindar story at the time of Durgapuja. Story A shows us Brahminical control over the engineers, whereas story B simultaneously shows the refusal and compassion on the part of the dominant goddess. In story C, even a subaltern goddess dominated Visvakarma, AU these brief stories show us the acute marginalization of artisan or bricoleur-class. That is, there was a strong industrial system as elaborated by Mukherjee (ibid) and that was dominated by the priestly commune. Of course, all these stories were a hegemonic subsumption on the part of the domina.tor. Mukherjee (ibid) starts with the Rahu narrative. To her, in the engineering effortsof churning the ocean. there was a role of Visvakarma, who was not at all mentioned in the Mahabharata. Taking our cue from her, we may relate Guha's (1985) exposition of the Rahu narrative in this regard. Guha documented the Rahu narrative in the light of some subaltern oral texts, There we found that the hero-villain relationship between Bisnu, the god and Rahu, the anti-god or demon was totally inverted from the subalterns' gaze. What is more important is that the supposed hero from the standpoint of super-ordinates' dominant and fantastic gaze turns out to be the "hero" of thieves or rather dacoits (thus a villain from the subalterns' gaze) who could subsume the other's share of the property (nectar that comes out of churning the ocean) without acknowledging others' toil. The same case of ·snatching nectar" is also visible in case of science, technology and industry. A type of hegemDnic and coercive :;elving or subsurnptlon on the part of superordinate is seen in the realm of kala. Following Ray's conjecture, we may also hypothesize the fact that the industrial techniques developed from below helped to create the pattern of vidya in the metalanguage of Sanskrit. However, the question is : what was the working hypothesis for their work ? what was Visvakarma's philosophy ?

    Mukherjee mel Ram Mistri in Bodhgaya. He said, "When we are at work, we have become Visvakarma - when we want to do some .work, procedures for producing the thing come spontaneously to our ":,md ~ and then we have become visvakarmas." (ibid; 27). ThIS type of. spa~king' activity, without any blueprint makes me. compare It. WIth Bhartrihari's sphota and Levi-Strauss' concept of bricoleur. There IS no analytical procedure (Bhartrihari [7 C. AD] in the context ?f vya~~r~na. Kuntaka in the context of literary theory (lingua aesthettcs) criticized analytical procedures and abstractions ~by calling them apoddhara) adopted by them. It has come to them like a spark or sphota. This was not understood tw the plcneers of 19th century i~dustri~.1 capitalism. The indiqenous unalternating division of labo~r VIS a VIS alternating division of labour, Asiatic amalgamation of agrIculture and handicrafts versus strong western demarcation between !heSe two, Asiatic common possession of land with fuzzy boundaries ver~us strong concept of private property and enumerated lan~-boundarl~s, small industrial units versus gigantic-eco-enemy mechanical factones _ all these mismatches along with the western white ~en's gaze gav~ birth to a notion of "spiritual India without any mater~al d~vel~pm~nt. Who cares for the fact that India had faced, as. our n,~tl~nahst ~1~tOTl.an~ like Dadabhai Naoroji or R. C. Dutta emphaSIzed, d~mdustrlallzatlo~ due to colonial intervention? If we do not have our mdustry, why did they use the term "deindustrialization"? Our industry and it~ subsequ~nt technology survived, as is evident from visvakarma-narratl~es, despite being marginalized by the strong priestly commune, who tried to erase the subaltern domain. My point here is that asura or visvakarma or rpayadanava as. villai~bricoleur showed plurimethodical (cf. Feyerabend) approaches In their gigantiC works ranging from architecture to music. This plurimet~od.ology helped dominators to construct their anekanta-method or polylectlcs In the realm of vidya as well as darsana. The paradox of thi.s st~ry. is .that the schools who adopted such methods, where ultimately margmall.zed.

    REFERENCES
    1. Translation-projects under colonialism cannot be devoid of the pr~blems of natlon-statlst programme. Under the British ~aj, wh~n different European disciplines were borrowed in the realm of Indian epistemOI?gy, 'drama' was translated as 'naTok', 'epic' as 'moHakabbo~, 'grammar. ~s 'b-Ekaron" etc., though there were many problems of usual cultural re~atlvlty and spatial world-views. The problem was further complicated In the translations of Ayurveda and Hindu Law. Those problems reveal the possibility of different "local sciences" in, contrast to monolithic "g-Iobal science". This is a serious problem that is to be elaborated elsewhere. To understand the growth and acquisition of knowledge, following the French tradition of epistemology, one may deploy Bachelard's concepts of epistemological break (or rupture' : if there is a threshold in between

    2.

    two paradigms, this- threshold or line of demarcation is called epistemological break), epistemological recurrence (this concept tries to grasp the essence of History as a perennial reappropriation and reinterpretation of past truth In the light of the present, e.g., Paninian system of linguistic analysis has been borrowed in modern times to interprete languages); epistemological obstacle (science has broken away from common sense and common knowledge. Mundane everyday knowledge poses an obstacle to the understa ndi I"Ig of scientifi c truth: e.g., genera I human beings an epistemological obstacle to understand the nature of morphological analysis done by linguists); and to add one more "epistemological amalgamation" (When more than one different alien concepts come under one heading, this is called epistemological amalgamation) in the realm of colonial pedagogy. 3. Rdhakrishnan answered such questions in this way: 'It is necessary to give some justification for the tille "Indian Philosophy", when we are discussing the philosophy of the Hindus as distinct form the other communities Which have also their place in India. The most obvious reason is that of common usage, India even today is mainly Hindu...." (1923 : 56, emphasis added). This is a short example of the endeavour for the Hihduization and constitution of otherness as well as hegemonic selving of others. It is important here to note Panchanan Sastri's contemporary representation (1988 and 1994) of these two categories as bhusani (literary ornaments) and dusani (depraved or corrupted). What is noticeable here is that contemporary IP also maintains the dialogical pattern of representation in its various expositions. However, the translation of syat (of as+potentialloptative third form, singular) as "may be" by Mahalanabis should not be confused with "sceptic" "may be". According to Ghosh, 1991, it would be' more appropriate to read it as "in some respect' or "somehow", (for better elaboration of the meaning of syat see Matilal, 1981 : 52-53) Sukumar Ray, in his exceJlent piece on the prison-house of language (bhaSar cttacar, "To rture of Langu age", 1915) depicts the following incident: "once an English genlleman, quoting from the Bible, said, 'You people believe that this world is not only 'flesh', but there is also spirit in it.' As, incidentally, I accepted the hypothesis, he-said 'You are Orientals [English in original], so you have the insight. It is natural for you to accept the theory of spirits (ghosts),. I then understood that he did not mean anything more of the word 'splrit' than merely a 'ghost''', The incident, depicted by Ray, S. clearly opened up the discursive formation of "orientalism" or representation of the "Orient" from the perspective of white men.

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