The book was originally planned to have three parts-the third discussing the sources of the Nyaya-Valsesika philosophy in the theoretical fundamentals of ancient Indian medicine. On later consideration, I have decided to publish the third part in the form of a separate monograph, for it is too full of technical details to sustain the interest of the general readers.
The present study is intended to supplement my recently published What is Living and What is Dead in Indian Philosophy. New Delhi, 1976. I have worked on both these books as a research fellow of the INDIAN COUNCIL OF HISTORICAL RESEARCH, New Delhi. While accepting full responsibility for the views expressed in these as well as for the data on which the views are based, I am anxious to explain that without the financial support of the ICHR, It would have been impossible for me to work full-time on these books. I am extremely grateful to Professor R.S. Sharma and Professor Barun De for the personal interest kindly taken by them in my work.
I had the opportunity of presenting the main theme of the present work in the form of an extension lecture at the National Library, Calcutta. Presiding over It, Professor Niharranjan Ray made a number of observations which helped me to modify some of my main points as well as to reemphasise some others. I am also indebted to the colleagues of Bangalore University for discussion of my main argument, which I had the opportunity of presenting again at Bangalore while delivering an extension lecture there.
While working on the present book, I had to depend much on Dr. Mrinalkanti Gangopadhyaya of the Calcutta University, who has helped me with Sanskrit texts. I am thankful to Sri Arun Ghosh for preparing the index and to Sm. Kakoli Bose for secretarial assistance.
1. PLAN OF THE WORK
The present study is divided into three parts, Intended to answer three main questions. Despite ramifications, the questions are Interconnected and may be viewed as three aspects of one basic question, namely that of the tension in ancient India between science and its opposite. From the viewpoint of science, the latter is referred to as the counter-Ideology.
The first part of the study discusses the question of science and its decline in ancient India. It begins with a brief sketch of some of the prominent theoretical achievements of Indian science during its creative period. This is followed by an account of how the ideological requirements of the hierarchical society militate against these and finally stifle science.
At the present stage of research, however, the propositions from which the discussion starts may appear to be highly controversial. The real theoretical achievements of ancient Indian science are on the whole ignored and are sometimes even grossly misunderstood. An Important reason for this is apparently peculiar. These achievements remain strangely muddled with many features of the counter-ideology even in the source-books of Indian science. Le. in the form in which these reach us. Anything found in these sources therefore cannot be taken on its face-value, as indicative of science proper. It is necessary to raise the rather unusual question: what is intrinsic and what is extrinsic to Indian science even in the extant baste works of it? A good deal of textual analysis is needed to answer this. In order not to be arbitrary, however, the analysis presupposes a clear criterion for the differentiation.
What then is this criterion? This is sought to be answered in the second part of the present study, in which-depending on the criterion settled-an attempt is made to re-explore some of the more important source-books of Indian science.
Logically speaking, the present study should have begun with this textual analysis, on the legitimacy of which hinges its central argument. The only reason for putting it off for the second part is consideration of communicational advantage. Long digressions Into textual details make it exceedingly difficult to bring the central argument into focus, without which the reader's Interest in a book is not easily sustained.
But what accounts for the strange form in which the source. books of Indian science reach us? Why, In other words, all sorts of alien Ideas and attitudes remain mixed up with science in these texts? This is answered partly in the first and partly also in the second part of the present study. The allen elements are of the nature of later grafts, and the grafts take place sometimes before these works attain their present form.
The motivation-conscious or unconscious of grafting these on works of science may be inferred from their very nature. These are hostages given to the counter-Ideology, when the law-givers demand for it becomes increasingly oppressive. This does not rule out the possibility that the tendency of accommodating the counter-Ideology within science results in course of time in a situation in which the former also becomes a part of the make-believe of the scientists. When this takes place, the scientists behave like split-personalities; while accepting science they also prostrate themselves before its opposite. The tradition set up by them continues to create formidable difficulties for the development of science in India today. But that is another story. into which we need not at present digress.
Vedas (1123)
Upanishads (473)
Puranas (608)
Ramayana (717)
Mahabharata (335)
Dharmasastras (155)
Goddess (480)
Bhakti (239)
Saints (1398)
Gods (1246)
Shiva (353)
Journal (162)
Fiction (53)
Vedanta (347)
Send as free online greeting card
Email a Friend
Manage Wishlist