TLDR;
This session explores the Indian roots of American Enlightenment, questioning the traditional narrative of American settlement and the influence of European Enlightenment. Rakesh Co highlights Walt Whitman's poetry as embodying Indic concepts like swatantra and the sacredness of the body, while Professor Tirtha Prasad Bharadwaj discusses the Upanishads and Kashmir Shaivism as sources of enlightenment. The conversation touches on themes of reason, happiness, the Great Awakenings, and the importance of sambandha (relationship) in international relations.
- Walt Whitman's poetry embodies Indic concepts.
- The Upanishads and Kashmir Shaivism as sources of enlightenment.
- Importance of sambandha (relationship) in international relations.
Introduction [0:08]
The session begins with a welcome and introductions of the moderator, Dr. Shamir Jit Ray, and the guest speaker, Sri Rakesh Kaul, an Indian-American author. The Dean, Professor Madhu, presents mementos to the guests. The topic is "Indian Roots of American Enlightenment," framed as a fireside chat to encourage a conversational style.
Initial Perspectives on American Settlement [3:43]
Dr. Ray introduces the topic by questioning the conventional understanding that America was settled solely by European immigrants seeking religious freedom. He notes the Protestant origins and the emphasis on worshipping God in their own way, referencing the Mayflower Compact as an early written document reflecting these ideals.
Emerson, Whitman and the Essence of America [6:02]
Rakesh Kaul discusses Ralph Waldo Emerson's question about the essence of America around 1844, highlighting the time delay between political freedom and individual sovereignty. He focuses on Walt Whitman as the culmination of a philosophical stream that began with Emerson and Thoreau. Whitman's "Leaves of Grass" reveals four key notions: swatantra (self-reliance), the sacredness of the human body, a cosmic view akin to Indic perceptions, and an attentiveness to nature. Kaul argues that Whitman can be seen as America's first tantric, referencing Maurice Bucke's observations of Whitman's heightened sensory awareness.
Buddhism in China and Devi Temples [11:32]
Kaul shares his experiences travelling to China over the past 35 years, including sponsoring an exhibition in the Imperial Palace. He recounts taking Sushma Swaraj to Buddhist temples built on the border between China and Mongolia, noting that the inner sanctums of these temples often feature renditions of Devi, such as Saraswati or forms of Durga. He also observes a growing wave of religious observance in China, with temple crowds rivalling those in India.
Apologies, Thanks and the Uniqueness of India [15:22]
Professor Bharadwaj begins with apologies for speaking out of his area of expertise and thanks to Professors Mattoo and Kaul. He asserts that India is unique and resists comparisons, whether to American or European Enlightenment. He traces the European Enlightenment back to the Renaissance, noting the struggle to celebrate reason.
Happiness and the Upanishads [19:39]
Professor Bharadwaj references Amartya Sen's use of a Vedic story in "Development as Freedom," focusing on the question of whether wealth brings happiness. He cites the Brihadaranyaka Upanishad, where Maitreyi asks Yajnavalkya if material wealth can bring her happiness. The response suggests that happiness comes from within, through self-reflection and meditation.
Kant and the Motto of Enlightenment [25:19]
Professor Bharadwaj quotes Immanuel Kant's definition of Enlightenment as "man's emergence from his self-incurred immaturity," emphasizing the courage to use one's own understanding.
Reason, Happiness and the Great Awakenings [26:55]
Dr. Ray notes the Protestant Reformation's role in the Age of Reason and the Declaration of Independence's inclusion of "the pursuit of happiness." He then asks Professor Bharadwaj to comment on the relationship between the Enlightenment and the Great Awakenings, a series of religious revivals in 18th-century America that gave rise to Evangelical Christianity.
Awakening, Enlightenment and Kashmir Shaivism [29:21]
Rakesh Kaul defines awakening through the lens of Abhinavagupta and Kashmir Shaivism, which focuses on understanding worldly transactions. He argues that this is the only objective definition of enlightenment and that other definitions are exclusivist and could lead to extinction. He introduces the concept of sambandha (relationship) as foundational, advocating for its inclusion alongside satyam, shivam, sundaram (truth, goodness, beauty).
Sambandha, Buddhism and Slavic Languages [32:56]
Kaul asserts that India was the saviour of Buddhism. He shares a story about facilitating the Dalai Lama's visit to the United States. He emphasizes the importance of sambandha and sparsha (touch) in creating connections. He recounts a story from Slovenia, where the recognition of "Kaul" as a Sanskrit root led to a dinner with Sanskrit-speaking professors and the discovery of Sanskrit roots in Slavic languages. He advocates for opening a consulate in Slovenia to explore these connections.
Walt Whitman and the Originator Race [36:44]
Kaul quotes Walt Whitman's description of India as the "originator," not as a "Vishnu Guru." He recommends watching a YouTube video featuring Professor Aram Chakti and Swami Sarvapriyananda on sambandha and relationships. He emphasizes the importance of finding the middle ground between opposing forces and laments the failure to incorporate these technologies.
Comparative Study and Ravan as a Kashmiri Brahman [39:30]
Kaul clarifies that the Upanishads are open to comparative study. He shares a story about Ravan, claiming he was a Kashmiri Brahman whose father was based in Kashmir. He highlights Ravan's question about what would make him happy, with the answer being shakti (power).
Sonic and Tactile Transactions [40:42]
Professor Bharadwaj discusses Abhinavagupta's concepts of sonic and tactile transactions in his Tantraloka. He connects these concepts to Shiva and recites verses from the Rigveda, specifically the Hiranyagarbha Sukta, which describes the god in sonic and tactile terms. He references Bal Krishna Matilal's article on mysticism and India, using the example of Buridan's ass to illustrate the difficulty of making choices when faced with equally appealing options.
Eliot, Hollywood and Reciprocal Humanism [47:10]
Dean Mattoo plays a clip from T.S. Eliot's "The Waste Land," noting Eliot's use of Upanishadic concepts. He mentions the influence of Indian thought on Hollywood films like "The Matrix" and "Inception." He introduces the concept of "reciprocal humanism" as a potential shift from symbiotic humanism in the face of contemporary challenges, including those posed by Donald Trump. He recommends studying the works of Jñānadeva, a Kashmiri scholar, and encourages engagement between American and Indian minds.
Technology, Philosophy and Storytelling [54:51]
Kaul emphasizes the importance of technology, philosophy, and storytelling in organizing modern society. He suggests that scholars should draw upon collective wisdom to prepare for the future.
Ravan's Origins and Historical Evidence [57:24]
Dr. Ray disputes Kaul's claim that Ravan was from Kashmir, stating that he heard Ravan was from Greater Noida. Kaul counters by citing historical evidence from the Rajatarangini, noting that a 14th-century Kashmiri commander-in-chief was named Ramachandra and had a son named Ravan, suggesting that there was no perceived conflict between the figures of Ramachandra and Ravan at that time.
Enlightenment and Jiddu Krishnamurti [59:32]
A question is raised about Jiddu Krishnamurti, who denounced the idea of enlightenment as illusory. Kaul responds by stating that everyone has the birthright to complete fulfilment and liberation. He suggests that enlightenment can be spontaneous or achieved through various pathways, with gurus guiding individuals based on their proclivities. He shares a story about a Kashmiri king whose sons were idiots and how a Pandit used stories from the Panchatantra to educate them.
Epistemology and Indian Knowledge Systems [1:05:47]
A question is asked about comparing Indian epistemology with Immanuel Kant's philosophy. Professor Bharadwaj argues that Indian pramana shastra is more rigorous than epistemology, as it constantly questions and refines epistemic values. Kaul adds that knowledge involves both smriti shakti (remembered knowledge) and kalpana shakti (knowledge through imagination), referencing Abhinavagupta's techniques for channelling kalpana shakti.
Authority and Epistemic Inquiry [1:10:39]
The final question concerns the need for epistemic inquiry when authority has already issued an imperative, referencing Jaimini's Mimamsa. Kaul responds that knowledge is that which turns desire into tangible fruits. Professor Bharadwaj explains that even in prohibitions, one seeks meaning to be satisfied.
Concluding Remarks [1:14:14]
Dr. Ray thanks the speakers and Dean Mattoo. Uma formally thanks the moderator, speakers, and audience. The session concludes with an announcement about the next session.