Hari Ravikumar and Dr R Ganesh
7 Dec, 2015
In the previous parts, we discussed the social and political inconsistencies that we see in the Indian public discourse. In the third and final article we delve into the inconsistencies in academia and culture. To read the previous parts of the series head here and here.
1. Indian History and Pseudoscience
Pro-Hindu intellectuals claim that Indian history has been re-written by Marxist historians and Indian history is not as it is presented in our school textbooks. It is true that in a bid to foster Hindu-Muslim unity, Marxist historians misrepresented Indian history by downplaying atrocities committed in India by Islamic invaders and tarnishing the greatness of the traditional Hindu society.[1]
But pro-Hindu thinkers themselves peddle historically inaccurate accounts of science in ancient India – be it the claim of flying machines [2] in the time of the RÄmÄyaį¹a or the existence of test tube babies in the time of the MahÄbhÄrata [3]. When faced with contrary evidence provided by science or when countered with questions demanding further proof, some of them use a simple escape route: they claim that one should have special vision to understand the true, inner meaning of the traditional works and ordinary mortals like us lack the ability. Some others pull out verses from the scriptures and by means of strained interpretations ascribe a meaning that suits their purpose.
For some years, there was a big deal made out of Sanskrit being the best language for natural language processing and computer programming [4]. In all these years, has anyone produced a workable programming language based on Sanskrit? And if they have, has it been shown to be better than the existing ones? Whether or not computers have benefitted from Sanskrit, the Sanskrit language has immensely benefitted from computers and the internet! Instead, people interested in Sanskrit can engage better with the language – read the classics; appreciate the grammatical structure, wide-ranging vocabulary, and immense word building power; and use the language to write poetry or to converse.
There seems to be a mistaken notion among some of the Hindu intellectuals that there needs to be science in an ancient body of knowledge for it to be respected by the world. And they try their best to find science in every inch of our ancient texts. In this fiasco, isn’t it unfortunate that they forget to even mention the true pioneers of science in ancient India like Caraka, Äryabhaį¹į¹a, NÄgÄrjuna, and BhÄskara? And it is SuÅruta’s pioneering efforts that gave us plastic surgery and not the Puranic story of Gaį¹eÅa [5].
2. Art and Religion
Some of the artistes and writers are quick to bring to notice the intolerance to blasphemy among ‘right wing fundamentalists’ (possibly in the sole case of Salman Rushdie, they denounced the fatwa against his controversialSatanic Verses). But isn’t it true that any hardcore ideology, in general, is opposed to art?
7 Dec, 2015
In the previous parts, we discussed the social and political inconsistencies that we see in the Indian public discourse. In the third and final article we delve into the inconsistencies in academia and culture. To read the previous parts of the series head here and here.
1. Indian History and Pseudoscience
Pro-Hindu intellectuals claim that Indian history has been re-written by Marxist historians and Indian history is not as it is presented in our school textbooks. It is true that in a bid to foster Hindu-Muslim unity, Marxist historians misrepresented Indian history by downplaying atrocities committed in India by Islamic invaders and tarnishing the greatness of the traditional Hindu society.[1]
But pro-Hindu thinkers themselves peddle historically inaccurate accounts of science in ancient India – be it the claim of flying machines [2] in the time of the RÄmÄyaį¹a or the existence of test tube babies in the time of the MahÄbhÄrata [3]. When faced with contrary evidence provided by science or when countered with questions demanding further proof, some of them use a simple escape route: they claim that one should have special vision to understand the true, inner meaning of the traditional works and ordinary mortals like us lack the ability. Some others pull out verses from the scriptures and by means of strained interpretations ascribe a meaning that suits their purpose.
For some years, there was a big deal made out of Sanskrit being the best language for natural language processing and computer programming [4]. In all these years, has anyone produced a workable programming language based on Sanskrit? And if they have, has it been shown to be better than the existing ones? Whether or not computers have benefitted from Sanskrit, the Sanskrit language has immensely benefitted from computers and the internet! Instead, people interested in Sanskrit can engage better with the language – read the classics; appreciate the grammatical structure, wide-ranging vocabulary, and immense word building power; and use the language to write poetry or to converse.
There seems to be a mistaken notion among some of the Hindu intellectuals that there needs to be science in an ancient body of knowledge for it to be respected by the world. And they try their best to find science in every inch of our ancient texts. In this fiasco, isn’t it unfortunate that they forget to even mention the true pioneers of science in ancient India like Caraka, Äryabhaį¹į¹a, NÄgÄrjuna, and BhÄskara? And it is SuÅruta’s pioneering efforts that gave us plastic surgery and not the Puranic story of Gaį¹eÅa [5].
2. Art and Religion
Some of the artistes and writers are quick to bring to notice the intolerance to blasphemy among ‘right wing fundamentalists’ (possibly in the sole case of Salman Rushdie, they denounced the fatwa against his controversialSatanic Verses). But isn’t it true that any hardcore ideology, in general, is opposed to art?