- If we do bring that to our languages, then it does not represent the original perspective in purity. That results in corruption of the original.
- The more we express it in our languages, the more we bring our own concepts
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- Hence we may end up extending our civilization into the Modern world, which eliminates the hegemony of the Elite (I can imagine this when I read something in Kannada)
The other way of looking at it
- Since, engage more with English - shed your native thought aka Conversion
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- So fundamentally, Law is a Civilization transformation Project.
Fundamentally, Nariman is saying the same thing as Balagangadhara. Modern Law is of a different cultural origin and submitting to it fundamentally transforms you into another culture.
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Language after all is a reflection of Thought and Culture.
Fundamentally, Nariman is making a stronger case for Decolonization then.
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For long & even today, Dasara is synonymous with #Mysore. It is also the nADa-habba - the State Festival of Karnataka.
Dasara as the State Festival are a contribution of the #Wodeyar dynasty.
“May they prosper forever” - the Yadukula Santana.
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Vijayadashami as a Festival has a very long history. Many classical texts trace it back to Mahabharata, although the Vyasa Bharata does not say anything. It, of course, goes back to Ramayana.
In the Classical era & subsequently in the preBritish references are galore.
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The Vijayanagar Kings made Vijayadashami - Dasara a very big event, which is recorded by many travellers.
But its the Wodeyars alone who carried this festival to the Modern times. They transformed a cultural/religious event into a State/Civilizational Festival.
The JNU, The Hindu, The Front Line produced tonnes of selective outrage around Savarkar. AG Noorani was the the forefront. The possible emergence of BJP/RSS had all of them in high alert. This became an instrument of determining if one got a position in academics.
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Calmly, confidently Vikram Sampath has ensured that Savarkar is mainstreamed. The 2014+ environment definitely an enabler. But it is his personal conviction, the rigour, faith in the discipline that made the difference.
We now have a path to elevate other personalities.
The Question is how do we read our Itihasa-Puranas? The two are not exactly the same. They are used together because they are a Twin. There are overlaps and parameters ought to be different.
For the purpose of this thread, we will talk about them together.
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1. Are they Histories? Absolutely No. Reading them as History results in 2 problems.
A. Severely reduce the overall Scope of Itihasa-Puranas. We will cheat ourselves by losing the primary purpose they have served.
B. Will result in an endless loop iof Proof/Evidence search.
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2. In which case, dont have have anything to offer in the dimension of History?
They do. Just that it requires a different kind of discipline which we have not fully evolved. The Historical information in the Itihasa-Puranas have suffered 3 kinds of assault.
I distinctly remember the time when there was buzz in the nation about the restarting of Swarajya, even before Shri. Jaggi joined. Bharateeya-s had gained enough clarity that we needed an exclusive magazine/media institution that served the civilization from within.
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We, of course, had also gained enough confidence that there were enough readers and that there was a need to scale.
Kudo-s to the founders for seeing that opportunity and confidence in the society.
The Seven Levels in which Life is organised in Bharateeya Parampara.
1. The Philosophy (The Tatva and the Siddhanta) 2. The Principles (The Sutra) 3. The Social Organizations – (Kula, Jati, Varna) 4. The Tradition – (The Sampradaya) 5. The Practices – (The Shastra Paddhati)
6. The Customs (The Achara and Reeti) 7. The Rituals (The Karma)
Level-1 is the Philosophical Top
Level-3 to 7 is the Life Organised at the bottom
Level-2 that connects the two is the Confluence you are referred to. That is anchored by the Paradigm of Sutra.
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Level-3-7 if they are truly Bottom-Up ie., with absolute control to the individual and the community, it is because of the Conceptualization of Sutra and the ease with which Community/Individual can indulge in its operation and instrumentation.
The Paper establishes the KJT-Complex from the first principles of Purushartha and Srishti-Sthiti-Laya.
It proposes a change and reconstruction of the same for the Modern World to face the Triad of Modernity, Industrial Revolution and Monotheistic Assault.
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In order to make a meaningful change in the Bharateeya Samudaya, we ought to understand how the Kula-Jati-Varna Complex (KJV Complex) has emerged from the Srishti-Sthiti-Laya perspective and the Purushartha.
The KJV Complex are instruments and enablers of the Purushartha.