It is not easy to settle the question of science in the context of a knowledge movement, perhaps even within that of Lokavidya, as we have no deep reflection of the knowledge to be created, of what we do not know, what we are unable to imagine. Thus, for example, we all have a clear idea what the state power or its agencies - police, courts, corrupt officialdom, political parties and their hired killers , etc - should not do. And all the while, we have no idea of the knowledge that is going to be created, should be created; just as the Marxist-Leninist party then did not have ( or Islamic Brotherhood today does not have) any idea of the knowledge that is going be created, a future of nation state which is not at war and is not fundamentally violent. They contemplate a shift in the balance of power and an ultimate "victory" using tools and weapons created by the the samaj ( working class / ordinary people ) which their "enemies" own, market and deploy. The enemies ( states / non-state ) do not have any idea of the knowledge to be created either; but, may be, they need not have any! For, (a) they exercise absolute power, (b), and this is the important point here, "science" does it for them free! As we scan the functioning of the world of Science and Technology, we realize the truth that the main function of science is to create knowledge according to market forces, the forces marketing their products in the media.
In other words, it is this inability to imagine knowledge creation without science or its instrumentalities ( and that includes war ), which is perhaps at the heart of the defeat of contemporary movements for social change world over, including ourselves. And it seems to play a crucial role in the manner in which we visualize the dynamics of Lokavidya Janandolan. It appears almost a corollary that the development of a clearcut moral thread, may be seeking the understanding of what is really the knowledge in society represented by the Sant parampara, could be the key new knowledge - which could make all the difference between taking over the ownership of whatever is the new avatar of S&T or seizing that chance of being truely human and even beyond.
Can we imagine that Lokavidya Tana-bana as the dialogue with truth, with the nation and with lokavidya itself? With truth, it holds the face its sees in the mirror of history and declares that all history is but the history of displacement of Lokavidya and denial of Tana-bana, the direct experience of truth . With the nation it (like prince Prahlad, who prays for the dissolution of the kingdom), prays from its heart for the dissolution of all nation states; for, they have created the people's identity based on the war machines and nation's credit rating. And with Lokavidya itself it asks not about the its past, nor its marginalization and displacement description of the day, but its contention of the future - its perception of the flow of time whatever it may be that.
And is it possible to guess the objective basis for this shift? It appears that the objective basis for the shift lies beyond Gandhi and the modern understanding of the Indian society as being subject to Chatur Varna from eternity. The dominant contribution to the tradition of Rshis and knowledge in our civilization transcended this division, was not subject to the division and the producers of knowledge, was cast out side as the Pancham, the fifth! In a certain definite sense, where the earliest gods have been represented with the instruments of worship - Shiva with the drum and Saraswati with veena etc, the most important conclusion one can derive is that the Lokavidya , from its mundane to the cosmic dimensions, is not subject to the Varna system of social exploitation and organization of Indian society. On the other hand the chatur varna system and the exclusion of the Pancham points to a deliberate effort during the period of consolidation of the state, to hold the society and survive under any possible threat. Moreover, the major portion of the Indian society lived outside the chatur varna, autonomously and actually were the masters of all the knowledge and the philosophy of human life, while the Varna system was applicable to only those who were directly involved in the admistration of the state, not unlike the reservation system starting from the British. It is this declaration by the Lokavidyadhar Samaj, that will be one aspect of the basis for Lokavidya Tana-Bana and its globalization.
The inescapable conclusion is that knowledge creators alone will be able to create a casteless society, the dream of Mahatma Gandhi, Vivekananda and the whole sant parampara in our country. Moreover, in the larger context, that focus can enable us to face the new caste system unleashed by Knowledge Management, the philosophy of the spread of internet technologies. And that defines a clear focus and responsibility for the Lokavidyadhar samaj as knowledge creators, gatherers and practitioners.
Surendran K.K.
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In other words, it is this inability to imagine knowledge creation without science or its instrumentalities ( and that includes war ), which is perhaps at the heart of the defeat of contemporary movements for social change world over, including ourselves. And it seems to play a crucial role in the manner in which we visualize the dynamics of Lokavidya Janandolan. It appears almost a corollary that the development of a clearcut moral thread, may be seeking the understanding of what is really the knowledge in society represented by the Sant parampara, could be the key new knowledge - which could make all the difference between taking over the ownership of whatever is the new avatar of S&T or seizing that chance of being truely human and even beyond.
Can we imagine that Lokavidya Tana-bana as the dialogue with truth, with the nation and with lokavidya itself? With truth, it holds the face its sees in the mirror of history and declares that all history is but the history of displacement of Lokavidya and denial of Tana-bana, the direct experience of truth . With the nation it (like prince Prahlad, who prays for the dissolution of the kingdom), prays from its heart for the dissolution of all nation states; for, they have created the people's identity based on the war machines and nation's credit rating. And with Lokavidya itself it asks not about the its past, nor its marginalization and displacement description of the day, but its contention of the future - its perception of the flow of time whatever it may be that.
And is it possible to guess the objective basis for this shift? It appears that the objective basis for the shift lies beyond Gandhi and the modern understanding of the Indian society as being subject to Chatur Varna from eternity. The dominant contribution to the tradition of Rshis and knowledge in our civilization transcended this division, was not subject to the division and the producers of knowledge, was cast out side as the Pancham, the fifth! In a certain definite sense, where the earliest gods have been represented with the instruments of worship - Shiva with the drum and Saraswati with veena etc, the most important conclusion one can derive is that the Lokavidya , from its mundane to the cosmic dimensions, is not subject to the Varna system of social exploitation and organization of Indian society. On the other hand the chatur varna system and the exclusion of the Pancham points to a deliberate effort during the period of consolidation of the state, to hold the society and survive under any possible threat. Moreover, the major portion of the Indian society lived outside the chatur varna, autonomously and actually were the masters of all the knowledge and the philosophy of human life, while the Varna system was applicable to only those who were directly involved in the admistration of the state, not unlike the reservation system starting from the British. It is this declaration by the Lokavidyadhar Samaj, that will be one aspect of the basis for Lokavidya Tana-Bana and its globalization.
The inescapable conclusion is that knowledge creators alone will be able to create a casteless society, the dream of Mahatma Gandhi, Vivekananda and the whole sant parampara in our country. Moreover, in the larger context, that focus can enable us to face the new caste system unleashed by Knowledge Management, the philosophy of the spread of internet technologies. And that defines a clear focus and responsibility for the Lokavidyadhar samaj as knowledge creators, gatherers and practitioners.
Surendran K.K.
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Good that someone is looking at the chaturvarna in the context of tana-bana. Indeed it is a grave responsibility
ReplyDeleteBut what does the following mean?
"Moreover, the major portion of the Indian society lived outside the chatur varna, autonomously and actually were the masters of all the knowledge and the philosophy of human life, while the Varna system was applicable to only those who were directly involved in the admistration of the state, not unlike the reservation system starting from the British. It is this declaration by the Lokavidya Samaj, that will be one aspect of the basis for Lokavidya Tana-Bana and its globalization."
Did the sudras live outside the chaturvarna system? The scavengers and the washermen and the cobblers? And did they not possess lok vidya?
-Mohini Mullick