fararet ait tag (set counties sites at afarer orqeea y Tiers wR UTS: [ = sr & ore k EPL SRTUT AS Site fa wa H orftoaE ate & : é 2 i 5 Bae TAT & gerTeTATS 2 angus! WH waar aroma % seria Rem war sro Mfrs ae wwe 5 Fee RTH te Regret ar oft sete er ‘ ARRTSit Pe MOO SAA CTE site mre aA sto THE aT TA We e. 2 eRe 8 era 2 eth . ag Fe ee RA et sae ae gt is ARG Ferm Gitar P y = Cafearsrn werent Fast ¥ Seterare tere . . We . he g Ta a af Taf 3 PY a iy iv: ge"fare ait toad... Carat denfter stort cat diferet, ARAN), AM are Us after afta B ore a Saas frat sretat eT H eee Sh oremer often & 1 vafere adh se ae ee Stes ve ere at AR attra off srr satfers & ae & fore aR afose A Pros atte eftiae Serer afer & 1 frat soa array feremsrer are weet revert arent fers faafererrer Hapehererg sega ah to ahaa reas Safes ws UTI ate a aah saat Rear dien fara, viet, cit dave, facrarre ei st onea a age a fee are amet aret Be wares SATS] Rag, Hee, farsa ar TET Beta eT Ta BTS a wT TA TAT Torii sik aries APreh at at ah aay Serine sit aTTaT TEM T-TTS & fet ara aire, frat st & EET factanrte aie off Sretere Ste stat safsta at | rat afar 8 anletere tat tras at Sates area at | Sel dt Stet BAS ateeAT & Geert ar faator ger 1 a8 a FA chek 8 Acigeres at wer seiol at of, ate Hi se Bae Os an ard gars sik ware of at erat eft at gad si een ara at ste are ‘error site erat et ehh et en ah Sarita Pere eee A ea cael afte cre eae aT aT A oT | eTra Fete Se Sra Srsrda west Sere A wate a293 Fa Op or otk aOR Gt Iga eT | et a ae A ag aT cra ramen Bt age Perea ar eT | AY fee, apa ai stash fees & saferitew afera, * efeera aik onteret at ata seer ger St vét | far gerat vet a se sana Bory Hert Pomel tere sa mere ee secrete A 1. Indian Cultural Heritage- Vols. I-III 2. Vivekanand-Rajyog 3. Vivekanand-Gyanyog 4. Shri Aurobindo-Life Divine-Vol. I 5. Tilak-Gita Rahasya 6. Sigmund Freud-Basie Writings 7. James Jeans-The Mysterious Universe 8. . Whitehead-Nature of Mathematics 9 IRS Soar | fasts we a Ae aes, WATT 10, Gata Seite ar titer, oe ait aTeT Uehara & sare St erat 9 Re 8 ge pee at fararara Ger a FT Sat oer safes 8? ar nf wer are arena @ at fee ae erat 32 wer ifort & yefins Pri & orga fara at cra Be 82 eet sit ferara at sfitere Hf ser apftrer 8? Fo Me sre ee ar # seer & Fema ite BT 2836 Hi fs ats & goocetfeme i sa ferar dt arit ap aro aaa aR A ee a Tea ae om eer TTT Shae RTT steer ara IST exw we * SATE A ONTO TO EO te aap. \apikan wet & snearaa Fat agra ge wept age aik gecrat ar ser ‘fren -afeart anfecr ar frega oreries feat sik wet sik stitsht sre, fave at care Ud ger silt ara it & atest TA rae Frat afte arenes ere 3 afer fargrer at rect fear | : 280 Hay gererare feratererera A wae fear | gererare feeafererera Se. ere are Sep featerererat A Arar sre aT atte feral A fort afer carat Bare Veet Vas 23 ael arene wa Fi eA | cheat ar Peer ongSar sire eae aR ea TAS STAT | THT Ae eT Fes TT UH HAUS EHTS (Scemless garment) & fare anracn Paerara afer aa 8 a fey Uae a a BTA Teal FA TAT | Ho AAR ATTA, So TH Tae Fara, So St rare, So ATT ae 8a si So Go Ho Hea a AF ores ara} eet seer at eo We farett frateerertta rani ar frensr srrrdfirs ar qatt fargrenstt area peo wat farraré sit ga orate H ge ere & oar efter ora fra & 2 2 Biter rer a fe Fever 2 Barer arsed 2 ears gic aT aera Te ateAT orl? arias wet & fer eia-eter? ast ar cheat ? % a ar arm omeafaen @ ar apfaaart ar faye aids sere site eraerd 2 areata aeit St RETA sit afvaa at aafed aries areal at fants & Fo aga necagoh acta ery a ¥ anfeer sik aren & aed on ear rey 8? ae aw a feat 8? ee aifes site rer 3 ofan efreraamrtt 3 wedi & ga wae at ferent ws at caf site sBfera act et 1 G0 Bepfe ser feral are een aT srrearferes aes at Urea arfreatey 2? seer arg Ofertas arod 8 aaa gan stay, feral arate aise fade alte Faftfes wafer ar sient ar ot wena 8?AQVVA Shows at atten seo eA Shreve fares Sax woo: F yaet Fee 1 Sto arene wil fica erat cetera ar ferret GTA A 1 STS er franerr Shain safer yer: srenfta aay & sie wecayel wert ferent 3 areifies ferent x omens 23 a1 ye ae ate TEA oratas it site Fae steenfta trae a3 ahead eralhat sakes yet well ar sree fever, fev 8 SRL ave Biter, hy Asal site Areaigs or A fargo we B Bre avers AR a eee 1H Bier Batre fear aT wie 3 Fateh Ta Aa ar on ait ga fea ar aa we fae ferar ua an ste aT Se eT A aga te a ara BE I to org as yas se ars ave aie via 3 Petes 2 sho cae qarthavhy ongtrs gels, are alte Rraeara web ea Sera let fear & arte are ferarefaeret abr stra are Ba iTo TH TATE rare ait Sora By eee a efter site eb an steed ot atte fara 1 SR ee oh ere a wee ee Be Pe wee a Se oh ae etapa ar srenfte reer ott fea ces fat Se ster Ford war gat ay vdeaaber pe ater, rgeigne, =renrenretchh arfeeratfor wet Fess ay. ster we | aifea Bers serge % reget Ofertas ws SGPT sterary & fore faerr fra. 29e H sferera fuer H wots are HTS ate AA sito BIS aT 3 Rite ate anf & aera San sega Tre Rea. gaa Tee aw aT A ‘eat erat fats onatert 8 torre at Fes ankenrve a we wet eft aR SHR aE oh aa a ears Me AL ewe Hg afters ni serena & gar STS aR eee sears 1 Ret ee H aT oo TS STATA Taf afk gow .sto. Wars Bh oft Fare A er orereTe Here sree “Aree ren 3 at ah fet eat ae fee hye BAY orem feraan fete, sents cath aa meaner are ae Te Rerarepe area a AE PAT | StTeay a ae ae aTR eer aera ST aH erat at ae st ater Br set ei " aatt siya efteraaen aacarat & factor at stave are & Fae ‘aeetet sree aietifices iterates faster te any wee aT | A Se atte at et ai sretfeane we & efarera th we Hl Rat e fog Fa at stent at act sgatee HUTS Laser faaleeret Maar aii feet ails Prat yet aeryel eT | re A fara Cae A gear S srren few ae fete oat aT eT ETB ster eT cea aie ater eae Sree Se Sa rer ae era, 3 eH Sera seh Pee wat rea aS ae arerahy SH Pera Hat ree: Perera S| ae aT at peer eT ae areata stenterey eferere wea gE (ga ware rat SiR Meter free veo 8 acter ratte farang or wares serene & 0a tre sfereret & StrcitSe & faa ga ware adhe gar st ahaa (Meta psychic) deta are 3 ata Gh Setar ake ae, a SH Seca, SAT SiN Site aa Se ewe ate sit oy fee afk anfine reli ® faega seers B get ere ta Ba fe ehh Ht oreaniere Teen at aera are fre sah Ae ST aT TA Sear sree sit ae aia Utena Paveror BH faa aaa al By eT ST ae ae Bsa 88 wer yer A ares oreret Peramreraiay se a Fee te airs FF ofapere Fre at cart weerfera Pare | wae ae Sto BEETS eA fraferencta ora ait seh aes Ft aries TS arated BE sai to Ba Sy ayer iter wegen we a fete aner AA atx ee ferarea ae es Stree TST St stra pra as Sere | Se aT eT AL fee aarleptos at etre a Bla sree TTT ait srqyfe a arvenfte ereifias wera St Ser ar 1 eitfere Sq ara sree erers Harel Parana aera afTes sie Ses Ae Stes ar PokeySer BTS eT TBA ae ara Te ae at sfrerae & fare rari TT a eA Sa & SHC Te ATT AS tars et Re aa enagta wa we ae a freer & ar aaa aE ew he wea 3 | aT ates aah fevett un Tet UpaTeTeT at RT Gtr At cpfererat Ht B ferevy ve yet stearate Sa ea Ue Pare ea Oh Saha Care SAH arf Ae BAT PSHTSAT # orate ert 8 gee were ar omer fire | age: ae Area fee Ter we Bear aore ait Faaare To & sit Pe Bet ae tT HAT wT A TTT ST AeA 8, ae 37 art & eae & whe aa ST I “ae Are ‘Te GK Be, HH ST Polat Femeig & arr seared ares Gera Aa S| et He fe Teh heres # ef sik srafazara ud farm at acer erent area Afar arisen eres 3p eferere 8 eferereranre a dt aetoraes aT SiN Tee Bt aera 8 Aare Ucar at aE aerate aor a Poke ax wera B 1 2gwe F At dle finelo tt sofa ore EF sik gereraTe fearatererrers H Het Pratt Sto anras (Geeta) Te Ho TH rae Faarst (Ferrera) ERT es | 290 FR Quis Te Ro af aay A sree areas Bi ine Peers A feraTaT farg ge ata ge verifier ae fear | areolar 8 fe gererae feraterencra F sa fet fage, seared ait fara fernet areas ante ar dt age see , Parg erar silk RRM ABT HRT ATA: AUTO] TT | OAT Wes Tae SETA ae @ fee ito WATS BH Ha: Set TATRA AT aT SAH TTS A TEC AT SAH ST ATG BH are Reeaer Sto Tre rere farardt ait sft eft 1 Racer Wem eT aT ae aT fee seferenter sre BY afercht arr aan or fare oe fines Be A eferenre set ane Thr Ferarat 3 Fore ere or fare fore oe thar aifersy arrears cafe ar ot aver Parana ar oft eftenret Bi area frend site arate at aifereran were after cere & aise wel tt ae si on fee fare oredta weer & onfeeer F atic acer sik faeeit era Shferes error ® yer Het BA A A TOT at rer aT at TERTTA wTHaren 2 ay fire seh otra ST SA He ae orate Ge STH | ge TH BENS Gera ae Paed wa gereTaTG # Peer A aa sei eH he we orrere ar sre fara feeer fap otter ait here ores Haat at TTT aTaRT att FAR to argo So Ft sits ae fee ea va a orf he verre aT Teh Pa aretha 3 aa Hae ora ter at fae a rss Sia aa Fast afore a sito Fie & atheaara & ae vache Tara | 1 fest sneer ait fers 8 Gt ae arom ae gE fs fra ike Geet wT efererer et are ferey gferere @ titer eet aera ree a elephant aT HT 21 ee stare 8, faa oa feet site anefsare’ wed & saat arreafsere aT Seta eat 1 gee oe afore ae & fs eels ite eterera TahreT & oer ea gett ahrs er & acer aiiter at one & 1 orerih B ae AeA sae fee oreRy A HRT ATTA RA ART HT HT, HCY A Shes HAT ATA, ae STAT STAT arene 1 Fag Ba a Perr HS Sere eta Bl aT ga eH ae a orfinnr 9a aed areata eT | 2 orn fe are ante tei, fa tiara wfaest cer sit anfere ae saferrres ace & fae aria aiep fey Te Aer: Wee STAT fer A St ERT IT anata @ | feg aftrnie one tre shrercan aiephs weet a1 ofthe ai orice steerer 1 ft omens ara 1 area Sarde & fet H ort area ait aie fare arta fae cnet at Waal sik seat Urea fafa see srearfers we at ERT a gt 2 etetus diet gan Gran 28 eA ae er en PH Tera dept aT ate aT ere, siferrores oe ite fet oe area eT site area a ETT 1 AT egw & are areits eferera cre F averse sferere a era ferret aa er 8, gars aT aren Sarfter & sere sites ae er Se are eT Set eer aT BA aesTa a we srr 35 Ph Rates. aerate MTT HGH eh Pe, orate aah & 1 ates sata a afer ATR hte Sate rary athe Poe eR | Pape AR ae af BEOE A amg STH ses TOTES 8 Praagie) 8 Lae Pe hp rR A Arata aM at Pasar aetge da oreagent ee Perrarenp i arracaere Wear set ge ae stares fren Ramet eters 3. ata an Ae shee, oR atk sien Wee ihr eT TT STATA BT HAT PRAT ST | ARAR s VETaaT a et Perea ate aT, are Ea, FAIA AT STARE AU, BOM | AAT SATE. Fret aT | ge fash Ay hoy Ueto gfe site Srae arr ar feat sera Pera RT “rear aera Page Avene sate area a beeoee era eH Segara Site Sea ree Se eT Hort sorter Ak eR Seer eT TTT RT 2 UR areriag afta Rs ate orgy age Sh Pasa weal ce aro BE erator Fear, eye 8. ‘safer’ Sra Ae, Ae 2, OH SH eNO eT A | & 8982 Aaa TaEAagore: Prof; Of Indian-Culture yates rafae Bere Here. | aet cara, ayers orks. Ue crea a AT week gat ar rt 8. 2964 Hirt citer ws Fatagt eat 3 rep pla atts aia fae AY 2H, Reogtae oil a tae site He ecre Te TR OTR AAS Fear eS are geT| ae eerste revel Fe Fe, TI, salt HERAT A Sfo Taig TaIG 8 afk ESAT | Be arch Borer cenftee aah AA sry Fares ah see Mat sik RTT Say A sent fara 1. ay Fer Fite sifeweters F ers St at Iron Wea arenes sq Ai onere ver setad rae gee, writ we Ahan Fer ad et A er acta ware ar aR Se Bi a ST GL, Te are ere oa ga TTT aT Pa SAT 885 ATO & frre eats fran Feat ere AA y oer fea, Hl are HRTus sete te areere ae & wafer ge. aepht omertaaT at wee gS Re eres ae wee S| ee otros a sree 8 st fap ara serferay Bp ere, Bra oe Has thar Berea 8 srs aha ARAM Rhee ee Bren oer ait aac @ 1 aera Seve St Here: Berets 8, at emt wer Sa Sheth Laren aiepters ferva sferere 8 frre gre ae ate fora & Fe sreartait 3 scare at Nee Use vier sera rea Ht Frere Te BATT Pa BHT erezi are a ss Tee aiarte fever | ary Ber ere freren ear SAN Taha Ts Pare HS | Ga ee sire oe TATE Be grea aero ah ah ott ata at wet eaT argue Pree Fave & at wat oi arf aren & ate Bite, wre sik arfeings & A aenfae a HATH ALT VET AT A TA A si Srey SOT St Pree aretha fart att creat satel act ot) set & ‘aes afro’ & mara fare sic amttefate % arqare senfere gu | aritefats ar eer organs sits F So eit swat separa rer on fareg ae ga vet tar | A eT A fina area eels at STARR a Te ae Be ara Reverse wreare ferrarer siete anette Pera & at ae Te frat oft sa stg fear | are ferg ar Brarent 3 eenfores seqare fever er 1 fag Sey eres ar argc ae ge erase at quieter abarhreH area at F 1 We farttaa at Prerarét caren a oft arerforn ara 8 get srarerer A ow ard A cela fare H athe exh ae wee fade rea At ogra | Se ateATTT H wo Uo FH aha eet aeraneit + forget a earn Fa Geral sor aT aI SIFTS gar ait rer St & srrme B AA ART AhareT arre we Frege eae fered fore ea ferns aerarerrd-srrexiardt att et sare at ara hte Geet aor TeMSATA & yea faaer-aere orvite ferme & fare eat H verve set are wana 8 1 careers BACT eT Terao Bra BU ot eeeoryfe Be et fare safer sik ae: STEHT Rohat 8 aa ary sr wend | oreeh ar cronies yee srt area oer FS fever # sitafrag aera Gt wer fear wetter Bae ‘onerpfadiaet, ‘sree wher Bri safe, “qara qary apa aitaten & afar sreara af wes aerertisier a gard 8 fa BRT aT BR fare are ge er ae aera Bhar wT AT AES 8 0,000 BAT aT AAT qoeen ft fear war att Sa ate wer oft Fr as ee ae & a ar. are ae aah Hf seprfne fever 1 arftaer areiter exia afta a aster sifirerera F yey srever GAT ‘Tre Reg Sree B19 Be apr ae STAT AT | ATA area freee sree sar arava site areftres Faaref fara ae area wemrfert BaTT | HTT ‘Fevafererreta 8 seatf ere Buddhism AH & Mapes H ate aah A eT eT warfara gat | 8S et sretfarra F ite and death of languages WAT ASI BT | HHT Yog-Heute WA Renee H sft Fe ore warAra BAT | aa: Se TT arse Tre aisifer a arr ae aft Ae ee ea wT | arefhee Fea HAR or are wena Be | RS arte error se Fivciaret fara a it Perch & ae eet ‘arora semana ware | er Peart are ear fs STEN aT wT MT Ste S tA TAT VAT 2 ak Saat arasiafa &t 38 area wart ach @ | frafisa a, aM sk sa a Praeger 6y at & yoieer serenfors eran &, ae Tet ae et Tera | SHES art & Fa FATT BI STAT glow Aa Toe faeafereers & pera Te TS HET TET frat aren ga are & dh a ee signa A pS Te ga ata Aa sea fren rae we afte fede vai ar area fren | ord afar at feats aie erecta fens ar Far Sen San MG site gett | Satta eee aT Paes teh Sea eT atthe, fra feratererera sigan srt a ard at after apett eft, Saat stone eee viet A atta fara 1 ge aff ReeT TH RT saree cater Pea eran atte eran PAT BT AT HT TTT fire 1 9 fare 3 reer ora rare qenerat A ree Resa Baehter ws (arAsmine stems at eter wa fect = FbaTs Upto Sto-sedteng orerararg 8 fartam ae A aT ETT HT SaRe feeeait oop creas Sverre fest Ta aires: sites qfegss AF ve Bare aT FTC Pee oT Fes Sw AAT Bs AT TT SA PR OT ETT sit eA ee eer ar a eT Pera fear Ta 8 ego st facet fatten FAY Aho Fo sar Teter aera ett few chr Ofer wos cifras vite A aT safe gy 4 Serra ape ferent faery aga sete sarah, Ais SAT: wera Sear gr fe Fe ek orf meme Bw Jere F cr ret at erie & arr a HT iPr) aren # ava aa ara 8 aes Ha Woh aare fears oo fes tree aS Beh eset fa wee afore sear We Para at ae Soe aes dare Ba ara ar eae aren fee Bai ar ated aC F Sa rerelty site aenfra aedt at Um rrp afer eA ge gle 8 Ae am area Te Sea on ones sae YA: TOTTT aren feat (Set a4 sfiisery feet was eae HITS BaP Be se ore simon ea. goer STgehiceh ware FTA AT RE ATT Pap Tey rep haray eTaT HT sa sree & onrees ra BU Sh pea eT aA TTT aA site ate Be ATT A oaree Bra 8.1 STA a AA Fi sre A a oP cep ay aa a silt FT cata are, sremereT kt saree eiegpter TT sike gem a ESTATE | aRPresta eg gc at ae sr gn ep rm wero are Gear HT aa SI wraye # featterers & St ster tag ws opened Sees aT Hah Sa tietenet ate ers fea St are eee Tas ee arg feat Si sih Arse site enh Sacer Sh fener Hh areca wer asa Se eT HEH TAT SHAT HTH SATA St ATT BH TH Ce TTT HF TTT ee rere Aft area & orReT GUS Pere aa HAT edt Soares cs F pedi clio Rni Nata edule isla lath illo fren G1 ure Sel feat gard ait ey oreeheta atest H z sirsisaT iT MIS Fr feet Wa ee arrest ge H Bftreetr ea a area are arated oe omits er Tea H ¢ saslear aire wae site ¢ apa TAA ary Peren fara ferret at ees Fear | fer &t epha at yeas bse @ Site afaer aT Fete ait ade att sa oft org a eter ata ar | R8eR- 23 Hata St ra A aerate Serre ata We & Ae SC ce aera fee. arent A feeett & ore fate vers 9, 38— stead after amare, At great fared arate, at Teer ax eae gr Tare HHAH Fo Ho fase wsvseH a Ney vin ae fear TT | attr iret & Fore Bre A ary Ie R28 Aya Tse frateerers, TIT qerafer 9e fare ye: Fran va fren fang aA ae ether vet fave 2gea serene feataaras F erate ye apart arenes wr Beta Fear eg cw # fatter Sar sree fren she se are are eg Perarererrers A eerste areas Fae ateafer sre a wT HAG Paghe ee eeew ti AA HTT atts sfosas creer 2 fared i warfire eS 1 sited efor aie + sear feria RRBRT SR THR sare orn Fed feerrere atte fren aera a Sa aT STAT frre 1 Rava 3 fewer re rare pe erat H sera PSS Bezear ws Waar sate stteas at eee wet feel poe -Bdbah upto gto. eadiegg orenarare 3 Faia oe a sO ERT PS Sarr fea st ace crea & warhead Ta Be att ahs A A ge are aT fea AT Fee Se TB TAT Se Gera TET ETT st eT | Fe TERT eae STATA Pre Pea 2 Roe Ht feet feataerers HAS aio Fhe Sta fore cera RA. Fae che Cree ews rife vies Bare Spaiferr gal Sr Sra eae Porat arity aga raha sare, aaifes Se mer rar ar fe sree ar a oa Perey fer eared ante eo aee AAA Mea Ha eaTE n Fe a ater arc rb I Fe a at ce He eA ART Be are or TH orTaT fe Act at one aa H Steere aie Aer wet a Up serra RTS erate Sear are re fe en apace sar yr TOT ace Fe Se Pr Pee emg rc atch By fertera Be omer TEA A same A sles onetiech oe ran a en fp ratarit aRae ae ae ao con el ee ee oe en isecheore steph afinaraat ant ee eit ceerarTe wer 8 arnt Wear ara ae FI ee ay Sh afefeaet afer omens fea ot are gare Baars BET ager Feat Ssh Faroe sie et aera fear a are Ter a Se ga eT Bea HT TAA HAT ATA BY ATT SAC TH STAT ht TTB as reread Ata aural & arya ewe fae ret edt Fr ores Tos H RUN L ele halh aol front #1 ie Sat Fett arg att ep orate Stites Wg srghear sie MIS HF Tekst aC teh atrerea ar ie ecg Hea feel He ere aPTaS we Sane vee TY Snglear Site o epee aie ¢ Brae we AA are Peren Paa fererdt at earn Faber | feta et Sefer at yeasraa! foray B Site Hfaer a fete ta ards anf sea aft Stereo eet aT ETT | 2908-03 Haga of & Pa ay aa acer ale eae Fata ee A a os aS FI. AVILA eect & ada fates we 3, 38 finch atten arperas, at steer ferent arse, of eit aH safe | ge FRE FAH Fo Fo SeXSe ISVS FT HTH, VIR TATA FEAT. ATAT.| oftortt Tite & Fea Sere A oar 8902 Hy Te Peale, TAR # qoute ve fem ga: fra va fren eg AA ae ete wel Prats 9gca serene fasteners F erate. rg aera arecmfers wo Geter Pra egcy 3 featreneg Gard area fren sisal are aah fig ferafeeners a gars TRaTS TART farfarier AT TH AG Pra aE ogcw a VST ait gfoees area 2 fared 9 wenfire ae 1 oft eeu niet 4 sean ferier RR7 r = farer otk ga ore eect & ge mG PearH otk feat at saat steer Fired it 1 ge er areca seegpfet at ara i Tferes atte onder seal sire ae Uren dart & sera erat & we Ff el ferent en & alee BA GaTaT Ger tt aro wh eee Bs we HT Te | eT EHR eterere Hi argu we Sf safer warefaen & afta 81 aarrafaer save sik opt Ha gu vt are sises Referees arene 8 arreer ara fares wa H rer S 1 sake sefarften qatar silt arife 5, srrearfers site onfrstfires Temosii 3 eafinsror Bs aero eepfe H oft arr wetter afiream fererar 1 depia 3 fees wea sie erett cat BY seat ‘eer feepferet & ster vert ores @ 1 atepfir apr anita er seh eres WTS ETH A ea BESTA SAT HS eee yearey Hf erect chester oh eran arb ars site sae Dfererfers se a tS areas aed ay Ra ar vara Bsa THT Bare ery eT: TT eepa H sear fie wes eaaeeia aA Gitar 1 sree sarees ar arn eh eer a era SHS | oA orcas at rae onl eee areas Tirana amferTst Ue PATA at TasHt & gai Hor firelt B gaii saat ee ) ] ) 1er re eer er ene 1 arg ae we sree fe ATS aT sarees aT et Se TTT at TTT ' 2804 B ce am A recta sfrere orgeierer afer a aed cate Sth & wr H ard fee 1 adi are oD area ders B Studies in Mahayana 3 74 & sefera gor 1 AA ae stefan Perea fee ETAT Yer SEEM St St we AET 8 St Teadlt am orf srenfea ee 1 octeraere & we H ySraT Geter H et sfeften @ 1 38 oprrerare vet ara arte | ferarrare & sega arerel fatter a ft after sari © a a are Se Trees er A aera aie fee safedatine orate ot mrarmress Ae & ferafeta erate 1 aece & are & cere Haque cepa ferateerers, arora ait deat uftue, ces & friar & dia arrerrerrenett wa FAY aes aitfers aretha fran mega fare do aatara yaar Bafa STEAM & wr H afeetaterret: car Tay | ito arate sre ey fe TATA OTA Abeer pag: Ca aT | Fa Her Drifters Gara 25 wr web we fam ager aah Pre you yee HY eee aT were, Gare ae TO es ee a Cer aT MPT Fave Tar 1 eae a Te dichare at er, BT St fafina Qt srerereon, ce at fae fees STAT afte srt aft arr ariteren aor ferret Par rar @ 1 AR Gerretse esha at rece srrenfererar 3 saree oe Pretire feeat wat | 2993 FF fag seh Ht artes ated itt tepfa fara a Caras fee iT sat witches B Gera BT Ae < ex H wef era Ba 1 Sa Tet a ATT a to shore wf, aheteres ws depfer at areata a afeaTET TT | 2882 Ff tiers seers wet area fara Hears, SeTeTATS SPT Sra Yo Tere ae a Saft SATA & srertta HY aie area few st ¢eeK anedta ware: aifeach aie Users faders Fars Byers wT afr Bor eae ares 8 Ae orregheree ararfsees fares athe ares arises Fer HT au TO‘ear Site eat ence an att at veuPrArgae | eee F Lite dia Thought brea, nikatsearya aver saat Semre grow gh From fa arch ae fe gence sere rely: cr fStira refi, Civilidation; Life Thotghiiania & SonthsBast Aska THT & an etitata a ; a mae aera ee wre ae Parga oe ahaa ethsite arerrgenn & organ Prretirt ape afar ara ee At rere aera 8 aa ‘dept Haare arene ar Heer it gat wanfira Arar 2 | ea ore § aR creme: frataenera H ato Tere yes SeTAATET Fits aren arate ar foree sere A Ba AF Ba ATT ST fee Pes TTT ‘ears art sfereret evtarresr ite sreherren at weesit 35 ea aftettert we srerfer arn aay, 4 fa orgie farts # refers creer seit ait qat & area ae Rt weit fara marital at Greiforar & aM | ee¢c H Sto aha HH TS at ered & ore 1 Cres atrenera # aa de areas sre ef ae feet fart meatier aeta & oner cebay & cele om fara fara | AA Roce # ferences 8 arbitra op omaha irarge wate H are fear sit aT a ae Te are fen wt are Fadia sea ote Ger, fever a gare, Praret 8 we Hf wemfera gar | goog H yet frareayia wera fear aT | fen erqyiters ar ot aa AF eeec F Gant sre fea A, SAAT Rooo qu fra ath ateen trepla ats Yet 2008 Hwee a | ea aa at THT fafa, ar srfar ar re, aah orqare a fate, afew tacit an ares, ae aT career oreh sefeeret a we arerran, vires afte area feren etl oor ere aA es pr feng ar Percent ete fora fore Tae eH ar ET A STATS fergry areet ait aga Gers STS ge Gees oar Pera ea Perea a sto ART aptvet sitet 3 fara ar acct arate orgies afta 2 sqares or a eT aA darraik depta fava wearer fear ar site eplar & fara # fate oreo I GAIT Meaning and Processse of Culture % gat ar site foram air fereTe aide agrard agfa area ea F sreayR frateerera & aaa & eespter ote eegsterrt vier & fara wear en, set a ae dha wet wet ot Terdt 2 1 arrererreas. aor fart areal H arqare F age feat Bae cer ar 1 ae Ugo ‘after & amir bt ett 8 1 sae ET EY AY sre ah St Sor wa 2 efereaT site awewre ait ace et ene: Tet a er Tas Bs we Hai BAT ae TOT att 2 fas er merit ar areata ate antes ae ctaprent 3 ara srarawas wT a Sr fm & weet # fee Tar a ee: Tend Aare Bs pera TAT aT AT Brare ret rere Be TE |S aT fore wee sik a st Ge oO are ea Serer & at Gave te ae aT fis eaferar eT Sheer TAM Mra BH aketer site afecr | gr seat ot faega ere ft sa qreastar & ara ast et val oat torte crete ferret 1 9 Gee sorta fea, GS rer at ate TET H TTT HA BRT BH TTT ALA TTT PE STATON STAT grea areca eoferer goat Ferma aria anita aqden vftug wa reer acied sores at wafer Harare ata otter 20.0} HAT ae cele Ferree aio B aT ATT feat Sh ott semreraefia 1 ere Hage on fed seqere EH ere Re 1 Pf bf, Sy ay ag ha fp ff. fff ff ff ff,MOYS SY DY \ es ‘y ‘sy y Ve % 4 “ “4, 4 4 A 4, oo S “ o “ wN\ Sitrer rears ard cht ara—ghe ata wet ane ft a era ote stamens 83 aa, aiftiee & site Storer 8, she fit staid sre gare ante ae wats gon By seer re TAP aor el Pea, oh 8 wR ar pa tte ege sre )apRars fRe H eromee sgare wl aT 8 | et wee, ‘ala ary shoes Rear wt ae ea 8, aga Aurea ra aala-eeweey she refit oe arrears Sar ot Rh 8 otk oes wel Bega a Rey ogre +f feed €1 steerer & eo HF sei sfera-Ser Tanai A wai ‘wal ft ararsii 3 wa Hae a Sete rare —reene 3 eo H Far 8 | ge aor rer sina gee wre After deple & fal sa Af Star ot Feta free afc end @ stare fra | 1963 Hera re geese ‘it ek & Ferrer ar piterer we TGA aT 8 orga ga Sa Hh Ph se oa eres a ee ar act rer Ae earl eae Peat re 8 oak we od 3 oof fe sal one noel Az cele siti a Rl i Sar antisite ara gare we Prater, Se area area ‘fiom ag 3a act a TeTg 3k aT H Be oar 2 Ha aria rare 3 ‘aor ea ere fore 81 ea ere ee tee Sees ego ah en frre Fre rare-weore eB hc sey ramen ae S891 A geat—atta tt & Rear oH Fer, af ite ghar, sree eer BH, TIVETL ahw Hea re, wrdta ee ergs ws ate sift stared, sienrard, cect ya mera, Suite, ‘fas epht ont ara oft ork Sa wh were eer 8 erase! exe tt wer Se fr on, facta 3 ame Frg ees & wo gis AA ww ae dh cafe a gear 8 otk die saftea garyIa a aa a aEAAS AAAS 7 ae 2 eed aa oraer ar a sree Ager tege wa afar a BA BA, stereo me HoH ar, TAT a eT 8? et me BH # fs cane of & sttrenes wo @ faeararoa & afer Roar 8 ye eH aT she afore of sae arene aga sep oth EL e A HT ahe-aa FS ger Recs a tga he ai Sed aes Bu Hae Bead A Ah SA vir sega fence 3 anes chr ok ai Pera a ae cafe au oh ad &, fea ae we a Pa eter A oA ‘aft sit ot ornare tau Ga % sa: aa Se eh Gow: Fake ateraen #8 2 otk zeifis 8 a se aif et arad 4, ahterea ae aa ewe a ea AT Ma Hee ye ae MTU B, a Ba ir se were: ome3 B Rt Ba a aa F oh Saw shra: Ct sa Ba aT saree 1 fg aa of raat Sat & AAR Sm, Rete: 3 ht sh SE GS Frevean 8 are 8 Ata dat A see era wea A cata ae a1 cag ehoret 8 RH sah afte ae a ae orem —aata tk eA-a angerd & tra & stk 3a 3 SH wenn ges we AB gw feat BH zat we ete oP at oe aif Se A ae HSA RIE FA aa ET WR A aa gare arf Raa eae fae tape, vifin we atte ati ara, wftraghs Pil: atte atectaeta-farmet | Pe after age 8 Sea arateRaAR stk earafarg Ft Rega raat a at wa at i car st amen 8, aah Fe aremers area sta ca srs aatrata ee aid tS aeetniehe Rea wt omer A alae a srediare, serra an Frege & are arate a aa | FET ATE ae ‘Fae ra 8 Feeraad &, fag 8 sghter area areer Perea @ of meré @ fear & att se ome8 Faoer A, at Rina eH a, TRO a wo Er sere: Pret sar BST area she IAT wT TTT aa BTS TAT Ter 8 | Ae ge Tea ere ga Oe fra at Pe Re Ba agar D sien See Ara A athe B wren sete har Bat ae cae aia eta hf area the ETT Mt at a rae aay 81 efi sed Hea a eG Sera aA oe ite aT aT aK seg aren ares 5 ek aM a ahaha a1” ae ao areas ie al 8 sheas spel aga sue 81 ee STATS he Sart 2 gery aes ae 8, 38 Uae for oh He ER TA vad 8 fh Sa ag a Rear 8 a ag A aaa (EZ) Bi GEEPUG ¢PaPwe sesh LLL LLL LL LL LAL LD ALAA ALA |—— a a = 4 = 2 = a - Ce - - 4 4 _ 4 4 LY Pa 4 uy NN NGA 3 ae, Rar ag 8 fs og Sear a one set eT a 8, Se AEE araks aed ates, rg at Sa a Ow a aL Fe SH ACRE, STAT ee Seat Te he ae RH Se BI fee Ser H A aca Boe ea, at ream Hwee BB ae Reset we AeeTgaA a eT See oer 8 | 08 RT a OA afta ag B SaaT CTT She Ser Ys soc 8 ae, Fearne ge rea eae eal eas oA ac |, sage ote ger ar ae wT R? sgh A oratage Pe ea a ah Be 8 ste mrtg Re a 21 et ae A aT war 8 Ps er Serreeare 8, wis at ag wi ght & reek a 3 wT Re aT 8 she sagftt er a We UA R frg we onda TEAS TOM Te seta ® ‘aa! ah ‘arg oa dar ah wae wat 8 she eve Fre fe aT at ag hte are aege Ea ga a es ag 8 atk gee Tue Re | Fg vi oH ee saa era rar ae Ce, SHAT BAB str Gan Ste AEH a saree: rth se Re Bear Her afore I “re ater ger wey ge rT a Rene rT Fre erat we gies Fron Ay what ongeifta ea ete BI... are ere Soe ee BL. eR TH Hs ene PTA weet 81 Peg sre eat seat oats Fasten & org se Per ames fair wee Ht 8 oe eh sore ese Gra B 1 ERAT ae a oar & os are Berar eS re Stat B, we he af 3 ame 8 ars Oe oem eae Bier b, Te af Aa oT AA rarer Bhan 8, eae ore ory Hawes ea wen BI aT AY A aT Ara farea-meen, fawea-Frafen, Rrer-wreree af rere aE BT et 1... strep ara ah orart yeaa Set aes BT A Te SMITTEN ge ae eB .. oar f ae aT eRe? ao ver er zee seats are & tke eS ea ele AT Be | eB ‘area-ae’ @ cre wel que a sreord-gud & ara Hf orcord-gad We .. RBG HH HATE TET aN TT es rT & Oe ee weTE weer yeaa 8 siftg eri UR Ser ATT Here .. a a area ar ahs afc sop go ere 8 aa wr ond 3 Ria waa 2, a yale mepftes agai a1 gfe-Rreeerara a 81 saa ord at ft ret at Paar ara ee eT aT aA Tea I ora, af AL aitaat A siBieais, eata-aciaereh ate Picea Rear har 81 set deg siftca tel a tt 8 aca ga Ba aval 3 Flares ae ar ee 1 ge see 8 ae pla: ere Be EP UR oh aA ala =A aARD ad SBD DBD a GBD SB DD DEE OB OR B®4 aides otk aaa, a a GES evita BE seal we Bree 8 fe, aa ea fea waa dae a7 ee a eT sacs aT @ wag A sae 81 3 a & woo Hay, we otk gfe aT wee E otk rere aH a TH ee 8 SH ere: eotMeRCOTT eT Bh TAT | TH 35 wa ar Be eg a A fer a aN we Bora, Bae Fae Horm Bua are fra wa, SA oat a sa ara A TT sraeAT aA eR et eh 8 oe 8 ee wae 3iSea- faa ros faeea al at aaa othe a ai oT 35 Reser ae wa hte a aa orem = aea B e ae B weRA LTIS ha red f, safe eer orf orell ar ater @, orci afew wa ret 3 Freres are ar Bhar 8 ge a ee & he a a ah eee Me qe: ‘er 81 wer ad-free 8, 2 sos cae aA Hot quer ae Pram aT or Sit ge ove ore SHY a Bg ar Pures 8 ae ToT aT aeraT 8 fa Fe eT ‘eer ia & a re ft ek 8? aes ais rs oft refar a TT othe ea sean eT-weaee BE 8, Sa sora-feeras fan a ay we were wre we, we ae Ree fhe ge eK Stee see Bla 8 erg aft ef are Bat gfe a ga ar HC Te ae STAM, aw eee wT a rer S| area & siferinra: aretha ener Ge el ar sar oA we 8 saftenin anifiet, Pte: darkaet otk etal ara Fifiaers a surat a sh faeson at arnt arerrnyg Tt aay TE Saar A site aR a TTT rar ren 8 fg sees Sexe S et vote Stat BBY wie oh ter ae A, & _omet 35 era tte gf a at a 3 reo Aa & ike Tee a at were area 8, atte area are a ret aH epee aT RD 1 FY ae 9: & at Fre A rc rao a se er eT yp AR? ae ea rat pr er Ri A ae se BA E A ‘a wT ‘eager’ 8 garg om sneer & sik aa ae aT RT & fs aEgeT aT ATH sft ara ttre were sore Sh a one asta, aT Te sar em fhe Premiere 8 ge Serer, a Gia oh Peers eh ara & ‘ag ae Fer ‘org & Fate Sea” an ‘srg A rae 35 wa H arahHARRA Se’, ‘Pariah See’, an ary A Pat ea at 8 afew we Tet wt sar 56 eco a ra aR A TCA eT: erst: BLE awa fran we Gea aed &— "go oh aed ae a ER ae eT arth ar dt 8, Fao woe ad Bra Raa A ake, Sree mPa ‘ar ary, sree ee A ah wa awe Bat rea a HET ae, oT faerat 3 cara sre et) fer -fea sree fae faea fre wee a ear ST aa Hw Sew aH | Te Pe HB aParea aH eect Sere en &t a Haar, meas ras eal as ah tafe ere etaSener eeeE Cree SEE REC RS ESSER C eS ESSERE ECE SOC ECCES ES SCE CCE SS CEC EeSSCECC ee SOECC ees Seet eee eee eee Serene eeeeeees=o wh. y AES EG GAY \ 5 8188-38 art Ger Shar aTeT 8 seh segaTa Tea she gay for aT Ae a afin & fre har ran 1 se af ar rad ora A a Fea 3 wT at amd €1 8 armaRE BA Re aT, svar tear areal Pet anh aries rear wer Hae wa as era ba Hw, ae Fes car gee Fy aa, eg sea wa Eze aa a ‘rarer eh eB 1 EET aH hr oe are Pe 3 ae A Broa ait gfe sareg SR et ar ar yr ater 8, Paws NeTETA STE ST arega i greatentta site siftrer frre wa H ramen aan 81 afk af eI hare ar aa: ater ac gE eH ew hee ae Re -c a R hae. WOH Hehe 8, Rar ree eR... Fea A eaUTE af ada O seth ward etch set 8, ae yenitae Rell Al aa awed of xe rere Fel = AY 3s eT Wie ea HE Re fag wre aT a seenRea wet 81" gel ya: Fel aT ATA ret eh Beg ra eh aera fe aT pr eae A 87 reat apfter a fi Rrerern? weraa: wis A an sae amr fe we BAT wana: Rarer 8 8—arihead, fig gad tes a act zara 8 st Set aT 2, Sat see tat Br xa wh ae ses gay He eh ae sear me gf Taha ea wha ae Fer gee A aT ST HEAT 8" aeg-athee a} Ba weer a atte aT aah Pa agra safes ser 5 ter tke Te 3 saat eet 8 fg seaer a apr is wre raat eawT H a fans 1 BEE: weer Sem aH wT RE re a af algae HERA APY at ae WaT WR FS WHS Ww eat 81 aegloaa % we F saute we faper-ndaard we are 8, HR wer} fear war aT afte wer & fiat ‘weet an ar 7 eee wa bay ae ea af feercemna fre St 1 sro ae ortega weirs eye TT Hee Fe BRL oor fae gf ae. al aa ais aa ree eh”? ora, Wear wT ore 8? orate aT A? ae aT el BT ‘afer? evar wee er FR ra Pe aa ee @ et Prat sare & afte Fen re oe me aT he ag art Pra’ 8? ae saeraen oh ah ar, “eta a! eg ‘orate’ H Beh gen bea ser Bre 8 ea ees Hor eet a ef setter are sath 1 ian ote Sard 9 are a ah de seater ear eg at 3 se A orvterer “een! At aR BA AAA amon Hae Fe ore sebyetercee 8 1 Frg 8 ore A sree vel 8 aA rather ae UATcee ee Reese ee eR EEE SSE R TORS SUCCEC ESSE CECE SE CEC CEC ESS ESSE OCES SCE C SOE S SCS EnCE COME ESESEC SSC EOCCECMUECCESUCSCESO CCE SECO ESCSE SS SCEC SEES SOUS ESS ESS CESC OSES SCE C EES SCCECESE SS SSE ESE SS SCECESS ESSEC OSES SEES Seae ness6 fra Be 81 eee ter we saAfhra 8 fire one one sree wanfira ete 1 ae ate ae G8 ot ait wat mom a a ee “ee rach Pre ae (sen) oie a 3 Foe are ater a eT arch 8 rae Qa seme ot ee aT ore BT, Pg Ae TR whe a air aa ac fae Bae 8, eae Bae eae @ ae SreaeTTETONT PR ater & ones sere ar ear Bat wera 8, Sh seg Pears We wT HOT fhe orem aa 81 gas SAA Ew ste 35 wa Hae aT 81a weed Bere fog ra he eel 3 ator A Gea wy ot Tee Sarena 8 ge wart ace Aa A rs aay cht B | BA el oT 2 fies air -aenf a afererrs A sift ate 81. ART a ye rR we ate on Fredo 8 phat sited ver ee rar ee? ‘rt oat @ aetteant one dim? aa a i ver Barer fea, se Frewey See atte ge Sorat | orale oma... str 3 foe get ‘aren Fars she see sitar @, fg ora 3 are ar AH se eA art aga Fest 8 hte Heese aA et Be BH. EAT at & ae os aan Rel st wat EAR, Preenfiger ar ‘ea, RA gy Fae 3 crt Freer saa a Pada othe Sera wT renee | Rema A sharia, Mec atk aarp, siete oA ae, FReeen, safseveer, Mesto, sara, SeaPae—ace, fader A este Se aera, w Aen sre A eI, visto, TIT, YTATAT, BaRreT one yeaa & send a ant we ars war EL... ATT ‘ate 4 orem Faregftt # afte Femgft faa # fem cect 81 ae TREAT a safer 8 ote ore she ah ara Beh BL eae ea set aes iat aA faa ace 8 ote gfe ome aH UT aa HerEAT IH Bat 8 a gaat a safer wet 81” Fe Easy A GT sree F wie 2 sre ae ote ae (Sha) ws WA are wa Bh the ra 3 ga ans a AL ALT aT eT A eT ST AAT | x x x a8 A et-sie a a ae Sah lepa-caa afte ro-aA ar Raden wee Barer 8, wif A se ae-weta Be areca Er el ae ‘agent 8 fis er at dat ff sae a -ae steer maT fy ‘depft at id st ea wan cine aed Bega ar onfauia fan 5 pers ek (CT), Be & a ae a rare te eu eee eT wer acer... Pe ep at arg Ueenftes wa A ser wate hk omit 3 mein Hm aFOE—, —s — — WY \ 7 areraftarea At sree Mfr waar an 81" ea RT 8 BE Rh aid ah eeplt aA faet are Asn, shea a eras safer omer ae ar, gel ae Ps 2 38 see Mons STEER, FTTH cite efiles seer @ ot ofoaren eh me, 2 aay we TNT 3 sail eo a 2ST ea were, fet wera fea a eT BT cnftie & wareer 8 ar crfiear A, ae a Fa ara TK Pie at Fe ae eater TT Pvt Rea 8, Fe PY TRA a Ram ae friar} war teat stom tae ba raat, TAH RE “woe pe Sea aA! i 3 ect a fe a8 Fs ep eH STATE areata wie & ite ep 3 rare He Ue aH SAT ATAT Bae ‘ep fan sett ar wear, an etree a Gata elt Te vena ar oh get aed ora a aaah fre we a TEMA Ta HoT Ru" fog depla faeces ga ware & aroTers fear she oftersit ar Frere a 8 weed Berea (rem) 1H oT H ArT 81 1 ft ep fe ra @ a aia cara a son wa 8 wa Tee STAT Haren on ae cai sree ad Hepa eT ae wel of a aa 8 Pe oiftrs rend afte a2 ore A aes, PT ep ar ang aera we saa aaa aT ra ae S| HAA A ag sera ple 3 cara Raemereqarl wen vel 8 phase Stee seo a, eg rah ev el ge ea wet aa at ae ae a eae wept oagua SRarhoe TeEAMESTR et Sumas ssea tera! a Aa gh Ua eae eran eget ere fg et eed eee See a revere Haha ee a 81 | aes €—“ ep wieght wa gat’ ar arte 8 omg or oA ear eh ate 81 strarattenea A BET wBAT ag ate ere 3A en Wie 8 Fae area gee ER, ae “SMTA sate 81. eda ae A ore ar Foe Ae wT STTITTATTH w 8, fre ech fe Pers irs ae Stee xe, area" ‘dept a ea FER SET _GTT BaAS area B od ET a TD AL sai, see SA. Te Sao Pratt =A a and 8 “aire Salo afBien ar afer wel a a Bale ae sah dare ota Ra site ra wee ephten orRrars-wfiear TT saroraftera & ya fra ar ofan er Rat) ae gaa ote ee A sara & 5 a8 Se epee omega Bh Pair greetVEE EUG EBE BEY UU EY 8 wile dea gftera & sid eva A ted Bay sagan “rare: efter Seas Um 8 fara er aa Bee th ge eR Um OEHHA, ST EH Boe B17" et Rees ea agi a orn aa a Ui AF recta Hep a Frege oh mer soy Teta weer & ye ET, arauery ates pita aren ae rca TT one weet fra ® te cues ftom ager safe 8 wa trl At ere Fara At eH oe A HoT wefan t veel war sor eaee fader a at vids Af oe-gie wt tar aT wom 8) sor % fae § aah ae ae-g wos fran F aalftes serene afer gE 81 gai eda ee 8 fs @ fre wa fa eae aT agar Tae Bad Heh wea ae aH oh ad, site dtm A TK sear of ere er eee AB eT Ns ER STINT EGS ‘hen & ae ere 8 athe wa set were Gre oer aeqaH eu af few A STE | fg Sar fe ea Md te, 8 He Sas sae aT, US aR UH A sre fg at meget are re 8 A a aya aah HH wT ETS Sta waif seated of ted €1 Ose aq-ar Site Sa TE aE ‘rafts rere &, stra eq ote ere ser Y= eke 8 |e TT FAQ flee ae aR? ear areal we ARH Bo Re oT WaT ELA weet 8" Se Hh area A apy ats, maT ATH St oteT a TAT AT Se ar ea Rr ae ea ARE RTT, WaEA—AI, TT ttc oe 8 arena # fon Ser ot wea 1 amt at ae, wer she wT ‘ear rr sre er gen Rees a RCO ae GATT, Tee ee Te eH a we | gy A AoE wee ae Bafta AA Bs saree ay aera eae aT TREN”? A fea A ved ew wares fen wr Se Re aT aera 8, wa of Ge Al af Ream Seo eer ae ee ef sa er eter ef aT MTCC TH aL red i sel aes siftons ae wa A ae ae: ae aT HA BT aT een Qa woe acta oth feat % fou eH eH a wg Be a1?” at sh Pate ana sata 8 ae a 5 Gi’ oA ret “aA? wee 3 anf at Sh Faeare 2 wt ae mea ter gf & orp eh wee 8 ig a MOET veliga ari Fae afte 8 opin: aol el RA cha ares ween gf sara a ae otk eg he tke a-aea ehae ae 8 athe eB Sega wre et BT Presromere eae aA | ae ge gfe A Ga -eaeier fle wh rape a cee | TR wre ese ere “are meagre” a 3 ser el” ote gre’ & ez Fer at ware 8 atkEATEN SSS TRS TNE EE DEEL LE ELL SL LA LLL ilVATE on \e = a a = = = - - a 4 2 2 4 4 4 4 4 4 9 a arr Pees ye res =A area oer gf a eT TT: eH A gfe a RAPA wer oT aera 8 | rg iS oH a Ge xe ge a 8, ae “aor wort are 8 ee Bee en aE Aw a Rete aa ge AAT seer eco et re a 1S og “ope Fre ae a STRATA ee ‘ae wearers ae Tela, ae WAAR Te aT A ae TAT ae areata 81°" et er on aera ‘Tete ae ate Fa HT ac ers Wl ae he He eRe Te aA eT aT ae |e aE ‘eg Sh at Be sana at Te a THAT 8 ae HH aH a atearia weet 81 ya er a Seno sie smear aan eee A BAT TEC Beg eee sR Hoe er, sat A, 1 uid of ara-gfe & sade Rae a ewe BA a srbederteTT A 1m shen Paras & othe ait er gie a fae 28 ge aero hha @ ‘Senc eepA, TTS athe mot aw AA al wt sues orria Pa Fra 8 via 3 afro ft carr ec a” ond aes Raa HRs a -ahg rare eh wel a 8 afer sg a eae vf el a 8 | rg oie, S13 se aaha Bea va Barats a Rar 8 fh sea ogNA hw STAT ST BI BY EL yea SA ah fe 8 ae aR ory Per eben & sa wena H Beh sn wat 81 8 aed Bae wel 8 fH GO ‘ert 9 seh (cr of) eta wal a Re 8 weqa FA a ere wat ‘Fear, Pir ser oA geet fear we a Pras a ga Te Sarr wea & BIH vege Pea aT wera 8, ae ae eT aT TRATES Sara ge a of crore & gt a ER ae she a UH shat eT eT ea arr wage a A ee BY ae 8 sterva Pra & oa-ufterah Shara werd # €, der fe re ore Hotere area Genie arena A amrdrenrsit & Rear st wat BL ure Reeafirat 1, Ren Gia of & otf atter afte eter othe wearer wrea aioe Te RTE GPa a washer cera dr ‘ones, za hen” en erat oni cere ofa sera de “ew Ga een A eroT-TeT! ae Soa rh Ge eee fre ger-Frers, Ten TER, KOTETATE (1998) Ha era 2, it aA art sft wR fer Su eer Eafe, eed afte apa ‘eat, wha tc eg: ew fees ft, per ate yea” ae safe aats fis “ay sr ees fe" Sua ue aemM: RTeTEE, Aennn ee ee ne ee ENN NN Ne NII IIE EI EIDE EE FERE RE RR RE RE RP RE A AT AP AN AY AP AP AY 10 10, in 12. 14. 1s. afer site seater afta senna ge ate sree fret era atte grees Beare wera ge en oid, rife arate, Tareas fet ear sera, AGL, 1973, 9. 266 ‘al, 9. 230-234 id, ifrwwrs eftvadis fer, aes vega ferareresa, are, 1991, ¥- 661 Wi, iRecers, “enfinier a som ate rar’, safer, weenie err of, sive, WE, 1985, 9. 11-12 ‘passer, ¥. 89-91 Pande, G.C. The Meaning and Process of Culture [Shivial Agrawal, Agra, 1982] P.2 aa, ys aR, y. 40-41 way. 42 id sifiecerx, wrath weer AS ea, HAS VR es, aE AI, 1989, ‘ae sear, |. 108 id, rife, cafe, Heed often, feeah Ra, yore, 1994, 9. 2 ‘apantintan, 7. 105 ‘reer it, sexaee vepre : fra oe eae, Serre a ra, a Ra, 1991, 31.1 wer eye Urs ee sits vier, sores ware, 1994, 3. 5 sareea oer & es FAR, J. 102.Fenpenene PET a ares avr Trenarnr eT TTTT veer TTT nnn Cerner ene re ee7 Ae aN ee sreer any a ‘gfte’ ails, frre ote anatase ore te ae ae art wes } unedd afta & ate va @ | a wolo, eae cer areirere & 1 art & ver aad & ai arate or ere Saas aR GRRE areradt gfe 21 sie aol, fara sie oneitas fafditeae ta dt adi 2) raft aegae sera tenors verlardt o face 4 ord et gla aa f — ve 2 argyle fre ual or ameras aie gee 2 afte deel A woo 1 | vere & fey yea S afee orator aie set ota ones waa wT feet ft ver a vita ual aera gf Ae agua fre 81 ta & are ara oF ORa eet ae wit Adare veer wa & sey sites oro F Wau GF mort oer bq fra val 81 a gehfery Gos or sief aT ureter enf sity one eet arid & 2 ak ard @ f& varie a vate aon Weel aT eefger georl earn oe) aa sel — ort Al cra ant 2d) 8 3) Pra ala St omen ‘ora Re agahereraeity A et — Gera ancrardt gfte FY a afazanrae Wea F 4 ? AT ore 8 fe ART BT aT SMT aT Bt aT are, We aneraTh B — set ae fe wes oe uM aed dg A vai aq s' @ aft arervenr ‘aecediary & aor a dent es nee vist ooh 8 at qua aie + Aeewad ae uP ad ate A awiwhary } wlor a ded gy Er ae vga one z | gfe fret afeat orn 3 ore ae aca fafrfaa 81 age: ste fore onerare ol ost GW de seORYATS seHae 7 — sr Horr ale Hera St sarren a Prefer et arr we Sf oes a afte a Sar arena) we A + feoni — sre fer water — fare vere 1Oy corn 8h cee sera # onan Rar A arta & fSrri gfte 8 ae sik Weals Fe fers 81 St eS Te Ah APT Bf ae are Sto aa @ fos eT @ gf vord wey 3) Se ae va a gfe A were — ata 9 URRRT of de aerate, oF sate, array } acd Wore sik AT Ue @ wer Fe & frard 4 geht ver at gfe ag ont 81" saat fagnet cat afer ot qenar O Ser aie Tees wR oe Bf A Teer ver area ferast Te gegfrsveht ww we GY 8d & — gaan soa vat wer SB sma aet Sat) “ARG WERT & We wR’ OS wea seaqre aa G-ga) ar sift sages frat or waa s wal ar eh anya HMA S 4a ages J ve fey mes 10 | WR eae aie ahr’ vite sears aT Sar ae ora 8 fe Grer gard ve adda Y 2 Gi Vert at faedchel aie faeaterp Ara B11 1 ae ao ware oie wae ora 81 ww UTS ST eS A ae aaa bel & we & eiog S HOR’ aie ‘wilaoR’ A wel rafter afar ear F 12 — waa oprar 8 — %H arerer or ae ‘aeida’ 8 — wel Hrarefad set 8 — Wise woe oT Teas feaeigan 81 ‘efron wis’ Yoana & fae 9 dara 13 ae A vox a Rafe fafea &) ve aww aT ona a fH fora ale Brae oT siloPreg ener s ct gas afte ae fer aft writ Rrarquare oT aera ed eiowarl A amar ad — wos fia ol ‘erie ord Raa wearers or vero) ofa 8 fe vex A yefear oT TSR aes ard INKS wey a Laat HT oft TTETEMETAA TEI: TMB | am ane ured adderd free i) ~ we wa wae — oe te Ge ee oe ne ER oR aR STAT Ha sara Bt — gaa werd A adi A oT wad) Sela Yer ae 2 MNranNn , > Ho Tp,Agk Aue Rn AC O ape Rear on Perera mer aA orre wad aT wear enh ra eT we 14a@ | fro or gem 8 — “ae stents wr A wer ArT fra oT at are ar f oeit Ge ww ak yeah wana S re saat wr sree fer en a & var 4 yew S fey sae art A vee Par aT "45, ae fied omer wert SY St WSs S arr Wynd vox F at F orifdver oy far oer A yrrar arf) 2 oh ory dr M smafdder wr aRere eR weet wala oma & Svs wT Tee & faeakint sik faa ae 4 ARG 8) arent } aorRal A ys anid ad) A adi — gic: sua area Gr fey srateerafeer a oes arte Gt asi F) ateafeet Prey, faargeraea frarca, Kronen fart wr & F — aA a gfe @ saat wri & we 8 — ore ae saat S ager wer A orehfet oi afr art 4 veer estes 2) gx ok gata word 3 ont we & fay dar aamoferd ok 81 8 cafe as ga & fay wife wat or A veer 21 oe: Sf. OS Gr ae ver Gre Bf ats oH Get VOT Tee AEE Gfeae W & warey der 2) ea yor yt ara 8 fe Si ues at gf va oat arma S wa FS a TA fara aie faeakiet aed 2) a agers e7 O weer vat vega oe gf Aq a wea V A aaa frefta wed F1 wat a gare sewed gfe wad weet ak agi fier 4 siafés 3) wa aa Wola sie once a, saat At aaf od gy ef. ues eet amie arr a ok & oge dd #1 Teh afta ga aie arrana — del or wren ed gy et 3 — “eter 16 waar oie wer aPrariiar + daa Tare ott wheres aH dan UT get zs afeo ww Tee aca 8 asl 2 rear ve aie urna sie gar oy self ¥ arfererafere 3Oner &) attra BH Ww vie ae S arGER TaATER BORA wee he wees Baraat ver — sri we Ht aaa F Si vet f fore pear aie DORAN Get TA 8) BWaT Tes ye AMT oT wae @ fe wade A ard we SF er wear Br UR edt S atk Sad fades wr arene A aac Fy" TH yer 8 waar fexte, aoin sie whan eft var gfe a daar @ ana F — where sr arate F1 wa Sf. ues “ante H oed é “oT arta ore: wer ear ta eeeerahy vererafe” (9. 92) sel oat St areT A ar ger BT yften — wiRa dex cance seit oY vars A an ara 8 aa A wat aT $ & fae amd 21 3 ame Z fo Of ST UT Tae ST oe ate vd af cree @reaferad weeaf: safer: (@. 92) yar UR yd age Hae vet weenie “Sat SIRO BAY welds ae artes arent aH BA wfaeat B1 se wars oeaard onengite ¥ faearr 21 St eS A ey rar “efter ante pray ena A aPraT FA SA A waren Sr aPart @ weg 2 — a AT at wenfta gfte a gfe owt #1 ord fae after wer, aw, sive oie vole weg gat 31 a4 afta A aren gh wenfta gfe @ ya S1 TT a yen ak wren a fie aan } awe wet 8 ik wa af ak afterntte Prete aa & aa saat vinft ae git S and 81 . SN NE NE SN NE NE NE NE NUNN + NON Ogorar wa Beene Bf SATA BH war wa UM ay aie we A wa wT wea oof ud ied wee or orate cee ArT oT aTeT |” Ba ver oy ded & deaf, wea, won, ded cen afer sera aed Wars we ot A wrat aaa 8 a wa Gra TATA aga TRH arora gfe Qa aa ws w a a a — wh waar Prifeael & — seh aefa Ota sewn 31 wet xr, sea ud ae HA gaa A 2 aie cits: Baa WH aT aT & fafa ytang &y Reps ae ( gra7 ween fxr, wold six oneiat gait wae sere onmardt anda oaks gf 8 wa F — wae: ae — arart eee A aH ve aia 21 (te yD wae Prarst wot wet (1) anda We o yeRae Ge. y. 45 @) wey 3 @) we, | 5 (4) at, ¥. 11 © RR 6) ada ea d yee — Y. 31 @ aye (Wes) 7505 WAX Tere weraeh, arepas, 1988 @) erfeca, dled aie vieefa — y. 17 WA 1994 )) aét, ¥. 18 (10) aha aeERT EER — Y. 21 () aél ¥. 31 (12) aire afer, ¥. 35 4 1993 72? 9) (14) (1s) (18) (17) (18) (19) (20) @1) (22) 3) anda deat ak Ger, aT 1, ye. 135 wa -— | u. 112 ae unfeca, wept ae diel, 9. 45 varfreft — y. 82, 83 ard wars — 9. 78 anda we & yea — y 2 anda Warsi — 4, 50 ada wast — y. 48 wea wltcu, ie ote wiegf’, 9, 30 ee Sn gn to Veal Lest rasa est wast Yetta Yast Woh eal eco ssh heal Yeas’ Yess At eiVM Yee x EE NS ea Nw NAS “NC ENE NE EE NE - 4 y y CULTURE AS REALIZATION : The Primacy of A Metaphysical Alternative This is a small note on Prof. G.C. Pande’s book “The Meaning and Process of Culture”,highlighting some of the issues dealt therein . It is neither possible nor desirable to arrive at a satisfactory definition of the term ‘Culture’ as this concept designates a polymorphous reality, implying complex meanings and significances ‘Culture’ can be studied from the humanistic, anthropological, sociological and an axiological point of view. Prof. Pande takes an axiological standpoint and defines culture as the tradition of values, of self-realisation’. He farther states that, values are the objects of valuing, a fundamental human activity. ‘Valuing implies seeking, choosing, approving.” ' From the earlier period of human society, man has created values, as mere facts never satisfied him. He has consistently examined facts in terms of ‘meanings and values. The human tendency to evaluate factual realities in terms of ends and means is the proof of man’s interest in those objects and act ies, which carry some value. As constituents of culture only those ideas, habits and technical processes were evolved by man, which contributes to the enrichment of life that ‘entails’ deep changes in man’s personality. Culture is man’s greatest difference from animals. This difference is not biological, but social, constantly developing and acquiring increasing multiformity corresponding to the multiformity of conditions of existence of various peoples, their histories, development and social reform, Culture is nothing but the ever changing and developing human nature in the entire multiplicity of objectivization of human activity. The Human activity is objectivized not only in material objects, but spiritually, as well, since man’s education, professional skills and talents works of art and science, for all their material “tangibility” are objectivizations of social consciousness and knowledge. ‘The same is true for spiritual needs as cultural phenomena which they arevVuvuv ©& kee APART RP RP RY RY RD AY OA A a. ae 4 y eT eS AR RN necessarily objectivized, all the while remaining spiritual rather then material needs. Thus Prof. Pande maintains that “the objects which enter as elements into a culture are not ‘natural’ or independent or self-subsistent. ‘They are dependent on a self-consciousness and, as items in it; their status is symbolic or expressive. What they express is a certain self-realisation”. Thus we can say that culture of a person consists as sense of values fashioned in the light of his knowledge. The consciousness that constitute culture is as much a value consciousness as it is factual consciousness; it is the consciousness of the actual and the possible apprehended as significant. Man is constantly picturing to himself the possibilities of his existence; these possibilities constitute the values for which he lives. Being conscious of these possibilities man sueceeds in emancipating himself from the order of factual necessity and in effecting his entry into the realm of values. To live in the realm of values, is for him to be attached to and anxious for things whose existence is bound up with his own creative longings and aspiration with the requirements of his specifically human or spiritual self. Prof, Pande further states that, “human nature exists at many levels, from the biological to the purely spiritual, secking self-fulfillment at each level. Consequently the gamut of values extends from self-preservation to mystical communion. Since the lower realization are only virtual (aupadhika), they contain an inherent urge for self-transcendence. From the lower realizations of the self in terms of finite accidents (upadhis) to their complete transcendence is pure self experience, the human seeking follows a process of dialectical evolution.” * Thus the phenomenon of culture is characterized by its inherent dynamism, its growth, its manifestation in the various aspects of human and social life. The growth is from the gross empirical to the trans-empirical. It is an impulse which perpetually drives man towards, ‘something beyond’ his awareness of existence and qualifies himself by the disciplined progress for the realization of this ‘something beyond’VW SOE OB Ob & AWA A A SA A A A AY WY POO YAS within himself. Thus we find that in ‘culture’ there is a definite shift of emphasis from the external to the intemal, from objective to the subjective. Man develops fine susceptivity, to physical, mental, moral and spiritual stimuli that produces an openness in thought and action and makes man surrender his self love and self seeking, and brings out the inherent nobility in him. It follows that man as a mystery ennobles the development of culture from nature. As Wittgenstein remarks, “These are indeed things that cannot be put into words. They make themselves manifest. They are what is mystical.”* This point of view suggest that man is mysterious in his cultural situation because his nature is a bundle of paradoxes. The relationship between man and culture is thus as diverse as the ways in which man may be conceived, in different ways, and that each of these different conceptions have a profound influence on the way a society and culture shape themselves, is pethaps the most important thing that can be said about man himself. Prof. Pande states that “the distinction between ‘selves’ or between ‘self? and ‘nature’ is the product of analysis within experience. Cultural differences arise from the manner in which social experience is analysed and articulated into concepts, symbols and attitudes.”* It implies that each man has own experience of Jife within himself, in accordance with the interaction with nature and with other people. Each has made its own response to the challenges of life and drawn there from its own lessons regarding what promotes and what destroys life in its many dimensions, It is important here to note the type of question that is being answered. It is not merely one of tactical adjustments in response to temporary threats, nor is it a pragmatic question of appropriate means. Rather, the question is what we wish to realize above and through any and all such expediencies. What is taking place is the progressive uncovering of the meaning of life and of the values which are worthy of commitment. According to Prof. Pande, “Culture is the social expression of value-secking and history is its process. Human history must inAP AP AP RAY LY AY AVORS RY RT TETSU effect aspire after being a spiritual autobiography of man, a ‘discovery of lost times’ which is simultaneously a creative transformation of the present, a discovery of what is hidden in the past experiences of the soul’. History is at once “remembrance of what really happened’ as well as ‘coming to learn from critical enquiry’ where learning and criticism relate to the self”.” There is a difference between human history and natural history. ‘Natural history is governed by the adaptation of the organism to the environment in the struggle for existence, and the development of more efficient anatomies. The historian of man to Prof. Pande should not confine himself to the transformation of social anatomies in the process of the struggle of societies with nature and each other. He ought to seek penetrate to the heart of the tradition of value seeking and appraise historical action from within as it were, and trace the activiti of social organism in their controlling center in the hierarchical configuration of value and the success of social enterprise in the light of its latent Values and the values themselves in their dietetically dynamic relationship with historic effect.”* Thus in this the collective will of persons is central. What people finds true in terms of its appreciation of meaning and value is accepted and reaffirmed, what is discovered to be degrading and destructive tends to be disavowed, rejected and discouraged. Thus tradition differs from. natural history. It is not all that has happened in the past, for that would include the bad as well as the good; “Tradition is communion with the past, a continuing dialogue which reinterprets the past and also the present. The aspect of tradition is fundamental to the awareness of values” is accepted by Prof. Pande. Tradition, therefore, is what has promoted and passed on. The development of values and virtues and their integration as a culture of any depth or richness takes time, and hence depends upon the experience and creativity of many generations. The culture which is handed on or tradita, comes to be called a cultural tradition; as such it reflects the cumulativegi eae yee fipte: : TI ea niyoAACA A A AG A Le es AS te WW EWE OG EGG oa achievement of people in discovering, mirroring and transmitting the deepest meanings of life. The cumulative process of transmitting, adjusting and applying the values of a culture through time is not only heritage or what is received, but new creation and this is passed on in the new ways. Taking tradition in this active sense, allows us not only to uncover the permanent and universal truths which Socrates sought, but to perceive the importance of values we receive from the tradition and to mobilize our own life project actively towards the future. Tradition, then, is not, as in history, simply everything that has ever happened, whether good or bad. It is rather what appears significant for human life; it is what hhas been seen through time and human experience to be deeply true and necessary for human life. It contains the values to which our forebeares first freely gave their commitment in specific historical circumstances and then constantly revived and rectified and progressively passed on generation after generation. Prof. Pande talks of the unity in culture as a unity which belongs to the subject; it is the unity of cultural awareness. To him, unity is found in self. consciousness. He says ‘whenever we are impressed in a culture by a painting or a philosophy, the really unifying thing is the unity of self-consciousness: unity of ‘the feeling that the self is realized through these... For something to become an image of culture, it has to become expressive of awareness.’"° A unity of culture seems to be a polysematic concept, with multiple openings, horizons and aspects. Most researchers conclude that to seize the unity of culture means defining it by its “invariants”; recovering, organizing and generalizing common elements of culture as a specifically and exclusively human creation. From the creators Point of view culture means values, therefore, human meanings and choices, internationality and Purpose, human prospects and ideals. As a unitary concept with universal openings, humans are the basis of a universal calling also to the specific dimension: Culture. That is, culture is unitary, because there is a unitary human nature from which it springs, a way of existence that is specific to mankind,eVwvv ee AY AOR RE RR RSA ST AA OA +N NS SN SN ON ON NE NE NE ‘Therefore, we may state that culture is the ensemble of values and assets achieved by man during the process of his evolution to humanity. Values and assets have a different connotation as all values do not become assets. By assets we mean the things comprehended by our conscience from the point of view of value or outside a value, that is, things that are valued. The existence of assets supposes the antecedent values. The assets represent a wide category, beginning with those which satisfy the vital functions of the organism, up to the highest spiritual assets such as good will, love and iendship: But all assets represent unions of things and values or things to be valued, because the achievement of values and assets in conjunction with the idea of humanity is a process of culture. It states also the ideal which guides it, namely, humanity as the harmonious development of man’s positive features, that is, the innermost harmony of personality. Hence, a double hypostasis of man is obvious as both subject and object of culture which necessarily implies the possibilities of the primacy of a ‘metaphysical alternative in our approach toward the understanding of culture, RELATION OF SCIENCE AND CULTURE: Ever since man emerged from the mists of antiquity his evolution has been shaped by two processes namely use of materials and organization of men and interaction between the two. With the passage of time, man discovered newer and newer materials and ever different ways of using them and each new ‘way of using material man had to be organized differently succeeding complexity of materials and manner of using them led to ever increasing complexity of social organization. The use of new materials and new use of the old materials was determined by knowledge developed i.e. Science and the manner this was usedrere AP ewe SSNS NRT NY RO NER RE NS ROR eee eee ~~ eer aSEEEES and the artifacts developed were dependent upon the technology which was generated and used. The manner of usage of materials the degree of efficiency of usage and the way men were utilized to produce goods were all determined by economics. The organization of men created to use materials and produce goods created social organization and the techniques used to generate and keep social organization become politics of society and generated values, culture and social ethics. Within each society in every period of human history we are met with two processes inter-related with each other. Firstly the overall goals of the society its organization at direction. Secondly, within this overall goal there are goals of groups and individuals. The degree to which the overall goals of society and groups and individuals are in agreement determines the degree of harmony and progress. However, when the overall goals of society and different groups within it and various individuals within the groups are not in agreement, the progress is slow or limited and even may lead to strife and disintegration of society. There is evidence throughout human history of how the latter process has disrupted those civilizations and disintegrated cultures which had looked as if they were everlasting. Looking at the relationship in this manner, it is possibly to show science and technology in a dynamic equilibrium with social organization and value system. Since they are in a dynamic equilibrium any change in one lead to changes in others to bring back the system into dynamic equilibrium. New scientific knowledge widens horizon and provides new perspectives and these become the forebearers of development of new technology. Each new technology, when it becomes the basis of new industry and production system changes the Telationship between men and the changed relationship brings forth the need for a newer social organization which in turn changes the value system. For instance ‘when the technology of mass production was developed the artisan become a wage 7EEE EEE EEE EEO eee worker and the relationship between men became one of contract labour profit become a part of the value system. Further as production increased scientific knowledge came to be utilized for motivating people to purchase the g00ds Produced and the Philosophy of consumerism came to be established with its ‘Waste as a basic ingredient. The culture of waste is in sharp contrast to earlier tradition, If one studies the writings of earlier scientists then one may notice in sharp contrast to present commercialization that scientific activity for them was $ religious activity to explain the power of God and the use of knowledge to improve the condition of man. From the writings of the scientists, it also becomes evident that they were hoping to use science as a weapon against moral corruption by tending to develop a new value system and against social exploitation through control of knowledge and discipline. These examples show that science being a human activity is part of value system culture and social organization in a Particular period of history. The ethos and the nationalism it promotes are socially determined. In earlier periods nature was feared and after the industrial revolution it came to be a raw material to be exploited and utilized which ultimately damaged nature. Now the attitude towards nature is changing -from raw material- it is becoming a part of the environment, which is vital for human survival, Consequently factors, which were ignored, are now being taken into account when natural resources are to be utilized. In order to do that a whole series of new disciplines - forecasting technologies model making technology assessment Science society dynamics environmental studies etc. are being developed to meet these requirements. The development is in no way different from the development of statistics and theory of probability to meet the requirements of merchant industrial society. Scientific and technological tradition has its roots in human activity in relation to materials and in relation of man with other men. It is universal andPVRUBBUBSE DENSE SS SAG AE EG A international. However its culture organization and goals have differed in different areas of culture and different periods of history. Despite these differences succeeding developments have been based on earlier achievements and there has been a steady development of under standing and increased sophistications of knowledge which in turn has been effectively utilized to generate new capabilities and new vision. According to Professor Pande every culture has to develop some science and technology to meet the common need for physical security comfort and leisure. Different cultures, however, place different values on the fulfillment of these needs and as a result do not Pursue science and technology with the same zeal. Thus while science and technology are inevitable and universal elements of Culture they occupy different places in the different traditions of culture- It is only in recent times that progress in science and technology has been accepted as almost the central value of culture. This technisist materialism suffers from a number of fallacies. In the first place, it confounds the knowledge of reality with the positive knowledge of natural reality and in the second place, it forgets that even within a given state of scientific knowledge, more than one alternative technology is possible and the choice between such alternatives has to be made on non-technological grounds. It is neither logically necessary nor empirically evidenced that given a state of science and technology, the other aspects of culture are uniquely determined, The fact is that science and technology give man knowledge and power over the material world and enable him to secure and satisfy his physical and sensuous self in an increasing measure. But this resultant and Progressive material or ‘sensate’ culture of man, including scientific concepts and theories which are operational tools, represents only a particular grade of human selfrealization and yields value only in the sense of pleasure or satisfying sensations. That too is possible only within a healthy social and moral order. Unfortunately the progress of science and technology does not automatically lead to the creation of a just, free, peaceful or happy society, let alone the creation of literary, artistic or religious values. In fact, the application of scientific and7 ies rf Pet balan Manbicie tp. srt ipso: ib sie, raha”2 NEN AS NS NT ONTO “SN NS NONE NE NE ONE NT NS .** SS SON NN NOS y 4 technical knowledge to social engineering shows no signs of resolving human conflicts or fulfilling the human quest for security. The increasing ability of man {0 control his natural environment has not led to any corresponding ability on his Part to control his socio-cultural environment where in any case autonomy is of freater moment than automation. In diverse utilization, science and technology function like the natural environment of man, presenting only a partially defined situation within which man has to build his socio-cultural life. Logic, Science and common sense seem to take up almost the whole Of the available space for enquiry today. Such a point of view on philosophy reflects only a certain cultural orientation defying science. Kant had been impressed by the bare progress of science but did not reflect over the implications of fallibility in the corrigibility of scientific ideas. The fallibility of science Suggests that scientific truth is not ‘necessary’ but essentially empirical and Pragmatic. On the other hand, modem positivists and pragmatists can hardly give a Satisfactory answer to the fundamental problem of Kant. They cannot explain how ‘mathematics can be at once practically useful and logically necessary. Science symbolizes a subtle causal order underlying the gross sensible world which men commonly take to be real. Consequently science knowledge enlarges the practical efficiency of human enterprises in the concrete Physical world. This utility of science is the source of the faith in it; it does not, however, remove philosophical doubts and puzzles because they arise from the basic duality of man. Just as sensation is the door to the knowledge of nature, similarly the knowledge of reality is adumbrated in self-consciousness which in different degrees pervades all experience. Man does not spontaneously consider himself a part of nature. For example, while he believes that all natural events are determined by definite causes, he still considers himself to be free. Even within an unstable and perishing workd, he does not abandon the hops of immortality... It is the constructive activity of thought which projects our habitual world of which 10mod Aly bcos Platine qr tba iNNN RE RENE RR a NNN YY NE reer TTT IEIES experiential moments are one. pole and logical concepts another... In reality, if fact and reason were wholly disparate, no connection could be established between Physics and mathematics; nor could logic ever find a Practical application.”* It is indeed true that modem technology has contributed enormously to the development of life including man’s inter-relation and expression. In this 21* century there is nothing which has not been touched by human technological invention. Heidegger noted that when the Roman’s built the first bridge across the Rhine it was an act of respect for the river and also for the nature wherein the new technologies and “development” have simply ignored the contours of nature therefore in this changes situation the response to these changes will require (1) recognition and reaffirmation of the dignity of human person (2) Understanding and recognition of human self as a mystery ie. the human self shall not be reducible to the empirically observable or the mathematically calculable objects of science. In other words the human self is a unique and limitless expression of Being as such. Looking from this perspective it may be said that we have reasons to think that science can break beyond culture. At the same time it is also asked by the intellectuals whether what is generally referred to as science is itself culture free or instant essentially an expression of the respective histories and cultural manifestation of a particular country, it is also noted that ignoring the formative elements of culture would tantamount to undermine control by its own culture accordingly there emerged a pervasive dimension of technology which in tum enslaved the human self and bounded him with its ills. ‘Therefore, we may state that culture is the ensemble of values and assets achieved by man during the process of his evolution to humanity. Values and assets have a different connotation as ll values do not become assets. By Assets We mean the things comprehended by our conscience from the point of view of value or outside a value, that is, things that are valued. The existence of assetsVue u UA AM SENET ONO ONE NENTS ENON NER ENA RRA supposes the antecedent values. The assets represent a wide category, beginning with those which satisfy the vital functions of the organism, up to the highest spiritual assets such as good will, love and friendship: But all assets represent unions of things and values or things to be valued, because the achievement of values and assets in conjunction with the idea of humanity is a process of culture. It states also the ideal which guides it, namely, humanity as the harmonious development of man’s positive features, that is, the innermost harmony of personality. Hence, a double hypostasis of man is obvious as both subject and object of culture which necessarily implies the possibilities of the primacy of a metaphysical alternative in our approach toward the understanding of culture. GEETA MANAKTALA 2WE GUO UE UB EMOEU BBE S SAA WO ‘ NOAA SON \ 3) 31e3 UNDERSTANDING VALUE IN ATAMANUSANDHAN Some Observations on G.C.Pandey’s Conclusion of Mulya Mimansa Dr. Indu Sarin Department of Philosophy Panjab University (Chandigarh 160 014 Professor Pandey argues that the distinctive condition of man is that he is a value-seeking being. Man not only lives but he also critically reflects on his doings. Starting from his given empirical identity, he seeks for his transcendental identity. The quest for transcendental identity is the quest for Values. ‘The value is not a part of nature, it is subject-dependent. Professor Pandey defines value in terms of an end or ideal worthy to be sought for. Value is projected through reflective consciousness that has the discriminating ability (Vivek), to distinguish between the deeper and the superficial, phoney and real, and to know what is excellent. Value refers to this level of excellence in the object, which is to be contrasted with the natural qualities of the latter. In this sense, value implies of the qualities of the object by the subject who after evaluating, seeks for the Best. To be befitting and to be worth attaining characterised the value-pursuit that has a dimension of depth in it. ‘To say that value is subject-dependent is not to prove the irrelevance of the object. Value presupposes the following elements: 1. Subject who judges and secks an ideal. 2. Objective correlate — the terminus of seeking, object is judged to be valuable. 3. __Interrelationship between the subject and the objectPasidiiacastin SOLARA Mab Ws tasnectYee eS NX NY NN AAS A NY ‘Aww vee NNN eS ‘SOA co /~ NOS It is only through the convergence between the subject and the object that the core of value gets revealed. Though value presupposes the object yet the factual object as such is not the value-object. To say that this is valuable and shies (factual object) are not identical. Value is not assimilation of facts but projection of norms, Human awareness starts with the difference between the subject and the object. However, at the level of sense perception, the object of knowledge and the subject remain disconnected. At the mental level, the development of conceptual knowledge gives depth to the object. This knowledge reveals the subject-object difference and renders the subject as mere point of reference without having any nature of its own. ‘At the level of rational knowledge, the objects get merged in the concepts, The process of merging of these concep in the elbegine: It is realized forthe fist time thatthe only real objects are those which are desirable and whatever is desirable should be brought to reality. This is the awareness of value or ideal and this awareness arises only in the process of self-endeavour (atam-khoj). It consists in knowing object fully in context of the whole. The whole is not in objectivity but is in the synthesis of subject and object, inner and outer. ‘The awareness of value emerges only in the critique of the concept of self as an object. The unification of subject-object, takes place only in the self. The nature of self is both apparent and latent (hidden). As such it becomes an object of search. The apparent self thinks itself to be a finite subject dependent on the world of objects. ‘The real self on the other hand is infinite, timeless and autonomous. The tensionplod » RehMk ek eee eee eee uy y y y y , f 4 4 a y a , / ‘between the apparent and the real self inspires one to search for its reality and to attain its infinite, autonomous, eternal being. This is the quest of self as well as of value. Professor Pandey holds that axiogenesis involves knowledge, bhav (emotion and urge (agéhna), but it is not to be identified with any one of them. Value of course presupposes knowledge of the object but mere knowledge is not enough. Nothing is regarded as valueable just because one is emotionally inclined towards it, Similarly nothing is regarded as valueable which is an object only of desire (urge). An object becomes an object of value only when its desire joins with some bhav (emotion) and both of them join with its knowledge. When all the above three join together, then the ¢ Dradhege) ‘object of desire becomes an end, So inthis sense value can be called as an end or an ideal. ‘The choice of an end or an ideal is not a dry logical exercise, it involves the sensitivity of the subject. Knowledge must commit oneself to a distinct praxis. Bhav and desire are required so that the subject identifies himself with the ideal and is possessed with the urge (not psychological but transcedental) to attain it and consequently gets transformed. This is the difference between axiological formulation and theoretical construction. Value is not an abstract ideal, it must press for its realization. It is an ideal to be aspired for, which shows the worth and desirability of the ideal, Professor Pandey states that the concept of ideal implies ability, relevance, appreciability, its being high or excellent and subjects’ attraction towards it. The ideal must have the ability to become the object of desire. Its relevance lies in its testing i.e.VAD AC “et Ae AN Kw NE RR oe AC PANE EEE EEE eee its being flawless in comparison to other and opposite ends, which make it higher or excellent. In its mental perception, it must be an object of appreciation. But mere appreciation is not enough, the subject must be attracted towards it, so that he can attain it and make it as a part of his being. In the spiritual quest, the self itself becomes an Xobnject of value and there is a search for its depth, height and truth. ‘The value at this level is self-oriented and self is value-oriented. Professor Pandey maintains that human life is multi-dimensional and every dimension has its own specific ends. ‘There is nothing common among them. From this point of view it seems that life is divided into multiplicity of values like ~bodily ~ social, intellectual-cultural and spiritual-transcendent. The clear picture of value for Professor Pandey is to be seen only in the spiritual —transcendent dimension. ‘The discriminating ability (vivek) is the highest at this level. This is the process of self- realisation (Atam-Khoj) where the intrinsicity of value is fully captured. At this level, the end is desirable purely for its own sake and not because of something else. One is ready to sacrifice even bodily-social, intellectual-cultural values for self-realisation. ‘At the ordinary level, the pluralities of values in the context of the above three dimensions appear to be conflicting but atthe level of stman, they get harmonised and ‘unified, Atman is the foundation of the embedded unity of disparate dimensions of ‘value which satisfactorly encapsules less satisfactory value-profiles. ‘The attainment of the real nature of self is the end (sadhya) of the spiritual quest of value. It is to be sharply distinguished from the apparent self or ego, Imposition of external objects on the real self gives rise to ego. The latter getswhist Rovbitt 23 ati 4 BAIL Rieger cigs norsiaogenuv Ve p e r, NEN 7 involved in the world of objects. To accept the ego as the source of value is selfishness, ignorance and the root of misunderstanding, Value is realised in abandoning selfishness and the process of abandoning culminates in the dissolution of ego. Value-quest is not bhog but is ‘upasana’ in the words of Pandey. ‘Sensuousness is to be transcended for mental, mental is to be transcended for rational and rational is to be transcended for the real self (atman). Knowledge for Pandey reveals that which is-Bliss (ananda) cannot be the object of knowledge, it is not to be known but to be felt. Only love-secking (not pleasure-seeking) desire comes to realise the latent or real self. ‘The real self itself is the criterion of the realisation of value. ‘The peace or tranquillity of consciousness(Atmic shanty) is the criterion of reliability. Thus self- realisation is the culmination and end of the value-joumey. My value is not different from my own being. Value does not make me more informed or skilful but transforms the very being of the individual. The distinction between self and value gets fused and coalesced into uplifting spiritual experience, Objects and events are experienced in terms of the emerging ultimate meaning. The quest for value thus is the quest for one’s authentic being entering the realm of freedom. ‘The above analysis reveals Pandey’s deep philosophical insights into exploration of the value- quest without presupposing any ontology of self. He ends his reflections on the nature of value with the happy synthesis of subject and object, inner and outer, desire and knowledge, time and eternity. The transcendental ideals are to be realised within time, though they are not historically conditioned,se2) we? v THE HISTORIOGRAPHY OF RELIGION AND THE > VERITY OF RELIGIOUS EXPERIENCE _ 5 : — Dy Suomd Parc, DB Dr.GC Pande's veiws on religion deal not only with the philosophical and historical study of indian religions but also with the historiography of religion. P ‘The historiography of religion involves the science of religion, comparative religion and the history of religion. Although the acadamio study of the science of religion depends on objective methods aimed at intenationalizing the study of religion itis divorced from the traditi6sl study and experience of religions with the different of areas of faith. The problems related to the study of religion from the agnostic and rational point of view, the Marxist, 7 cle ee a positi ; eo _ gull sociological and logical-positivistic historiography, anti-essentialist historiography, accidental product of natural and social evolutionary point of view treat religion either as circumstances or as irrational and a state of low intellectual and cultural devolopment, Dr. Pande avers that the history of religion cannot be understood with out the assumption of a spiritual dimension in human nature and this spiritual dimension presupposes the idea of a supreme spirit, Whether such an idea is true or not is @ metaphysical question beyound the ; ken of the historian, Even so the discussiong of this question of truth lies within the history ofideas. The historian should also avoid a personal choice in such matters though he must of religion undermine the religious faith or avoid dogmatism. The various historiographies beliefS.Comte, Marx and freud regard religion as a pre-scientific illusion. Comte in his law of stages declared that while primitive thought was mythological and tried to explain all phenomenon in terms of God in the second stage everything} was explained by metaphysical principles which vertually replaced the Gods. Modern thought is scientific or positivistic which finds explanation through observation. Durkheim had declared that man pictures god Ms in the image of society. For Marx all religions and philosophy are super structural entities which are determind by a substructure of the forces of production, Religion for him becomes a strategy calculated to help the ruling class in exploiting the common people. Much of theQDUUBBVUBBSE LWW \ \ QAWG QUGG \ QEEQEG GY t QV vA € Ss BRE \ recent historiography of India tended to follow this approch. Hence Kosambi explains the Gita as a product of confusion and contradictions to reconcile people to the suffering of this world by devotion to god. anityam asukhm lokam imam prapya bhajasva mama. According to him bhakti was intended to reconcile the down trodden with their sheer lot. RS Sharma connected bhakti withthe feudal system. Loyalty and love towords one's social superior was sanctified by a religious overtone. Mira uses the typical feudal word cakara, Sumanto Banerji interprets the passages of Rasa and R&dhf in the light ofthe theory of social connivance of the old ‘order by imposing Radha as a aie us, symbo} of das! in the times of Gaudiya Goswami's in the mediaeval times. However sdcial explanation of bhakti also led to d progressive social reforms of Kabir Nanak, Dadu etc. Logical positivism believes that religions connot be regarded as cognitive Verifiability and falsifiability are the criterion of cognitive meaning and value and whatever is not positive knowledge is not knowledge. The object of religious knowledge js strictly beyond verification or falsification and therefore is not knowledge. ions describes religion in its own terms as a social tradition ‘The agnostic view of reli of beliefs and practices with pronounced symbolic intention. ‘The antiessentialist view regards bhakti as a cultural phenomenon in which certain psychological attitudes, beliefs and modes of behaviour are invested with value. As aparticular complex of images of sentiments and beliefs what goes under the name of bhakti is highly variable in its details and socio-historical causation. ‘The evolutionary theory believes that religions have developed from a primitive stage toa higher stage. In contrast to primitive religions Semetic higher religions show an ‘uncompromising monotheism where god is iranscendent being who creates the universe and reveals the moral law through his prophets. Man's duty is to obey, serve and love god which leads to salvation after some time. [All the above approaches have been examined by Prof. Pande and have been found to be historically erroneous and hypothetical. As far as positivistic sociological approach is concerned it presupposes that man and society are to studied in the manner in which the natural world has to be studied. It believes that external world is the model of reality and that sense experience is the primary mode of 2\ va) ain lon ra, aA ervey AY AD ME ANNE PNA ANSTO SONOS RNR A RN RR expression. The appeal to empirical verifications is the most important in this theory. But a careful consideration of this theory shows that all these beliefs are of the nature of presuppositions. The distinction between human and natural reality has been carefuly shown by the existentialists as distinction between being in itself and being for itself. The identity ofa conscious human being cannot determind by the observation of his behaviour. Similarly the marxists reduction of life of consiousness to the class struggle is a gross simplification, ‘as man is neither a species being nor an economic being, He is essentally a free consciousness whose creativity produces culture. Marxism regards technology as belonging to substructure but technology arises from sciences and science itself rests on what Collingwood called absolute presuppositions. Ifreligion has truth it would not be distinguishable from the general weltanchwang which is presupposed by Science. Hence religious beliefs would not be ideological but veridical and scientific, The particular explanations offered by Marxist historians of Indian life are too speculative to be acceptable to particular history. Thus the connection between pastoral nomadism and Vedic religion and the connection between Buddhist protest against animal sacrifices and the needs of agriculture is entirely speculative, ‘Some scholars have seen a wide gulf between the religions of sacrifice and bhakti. “This perception is misguided as all sacrifice is really self sacrifice which involves antaravljza, Hence sacrifices are not mgfé action, ‘The Connection between bhakti and feudalism is also unwarranted as the practice of bhakti did not depend on one's social condition. Yet it could transfigure social ps¢yche which could create further social change on its own. ‘Turning to liberal agnostic explanation it is really insufficient and half baked in the understanding of religions. Another trend in the historiography of bhakti is the anti essentialist historiography. This view does not appreciate the real nature of bhakti or devotion as bhakti is not merely a cultural phenomenon of a social movement but an by the grace of the supreme spirit and bhakti is the willingness of man to surrender to his grace. fatdmes hot ‘B- Pardk Bhakti is the universal core of all religions. a 3ee i BRP ak Bataie!‘The evolutionary view is also criticized by Dr. Pande who believes that spiritual intuition can be seen to be highly developed in the so called primitive religions also. The development or evolution is actually the development of philosophical ideas,the intuitive awareness of which can be present from hoary antiquity. The Vedic religion has been criticized by scholars as polytheistic, ritualistic and animistic,Dr. Pande has argeed that the different Vedic gods were regarded as the adhisthatri saktis of the different human activities. Brahman was the source of power behind them, This was the reason why there was an imperfect anthropomorphization of all the gods. Besides the spiritual truth was regarded as beyond the neumerical concept. He quotes yask in favour ofthis view. ocb erg fear eager eefer and srervtreere @acarat ew awe agen eer! ‘The concept of monism is supreme in Indian religious which can be seen even in the religions where there are many gods eg. Vedic religions. The concept of monotheism does not prove the other gods false but they are regarded as manifestations of one supreme god as in the fita. The verity of religious experience — ‘The verity of religions and the assumption of spiritual dimension in human nature and the defence of bhakti is a Question in answer to which itis usual to appeal to the authority of the seriptures or Sabda pramdina, The scriptures are either believed to be the words of fod or the intuitive experience of the seers. The authority thus for establishing the reality for the object of devotion or Bhakti must be in the intuitive experience of bhakt! itself and not the power of the human senses or reason which are plainly limited. “The Bhagavat had distinguished between Brahman, Paramatman and Bhagavan which are the objects of the experience of Jnani, yogi and the bhakta respectively Bhagavana or personal god can thus be apprehended only by the intuitive experiences of devotional nature and not by'Ingna or robe. Tt follows therefore that the ultimate validations of the personal. Now Bhakti has been described as an emotive state of the mind and a flow of feeling the ultimate development of which is the beatific communion with deity i.e. a direct apprehension or cognition of the deity igs felt or moving experience In ordinary life the object of feeling does not need to be necessarily real. We may be frightened by a real or delusive snake. We may be fascinated by the ae ‘a great painting or by what is really ofPS ESET EEA DEDEDE EAE DALLA WT Te o-o ‘an indéfferent quality. To avoid these difficulties arising from a non cognitive nature of feeling it is usual among the acaryas to distinguish between the moments of Jnana and bhakti. Bhakti as service ot work leads to jnana through the grace of god and that in turn to bhakti as the felt or loving communion and the enjoyment of the divine person. Even then connecting jnana with bhakti remains a problem. Sankara identified bhakti with karman. wofecarort orftet or jnana wer ereror orfter Ramanuja too identifies bhakti with jnana as continuous remembrance. Madhva had to regard bhakti as jnana with the distinction of ‘Visesa Madhusudana saraswati identified bhava with the mental reflection of the real object of devotion. This approach however not only identifies the objects of jnana and bhakti but also underplays their déstinction as modes of apprehension In jnana the mind is characterised by passive receptivity (vastu paratantrya), neutrality (tatasthya) and un movedness (Kathinya) towards its object. In bhava on the other hand the object is constructed or coloured by imagination working under the force of feeling, That is why the immidiate object of feeling, its alambana is notas such the same as any real or external object. The felt object is imaginative or mental, manomaya, vikalpita while the perceived object is natural and external, In fact if imagination adds nothing to the perceived object, there would be no occasion for any feeling to arise. Different subjects perceiving the same object may entertain different feelings or none. Without the interference of personal memories conscious or unconscious feelings do not appear to be raised by the perceived object. To become the immidiate content of feeling the object of perception needs to be appropriated within a personal appropriated attitude. Unlike the content of perception the content of feeling includes not only an object but also a subject object relation and a conative attitude characteristic of it. Whereas objectivity is the core of perception the inclusion of subjectivity is essential to felt experience. This being so even when the two modes of apprehension are perfected as jnana, and bhakti they would not be identifiable. Their contents too would be different. The content of bhakti being coloured by subjectivity it would not be validated by jnana. Object knowledge and feltexperience are thus quite distinct. Object knowledge provides no justification for feeling nor does feeling provide any object knowledge. What kind of validation can we find for the reality of the personal god experienced in bhakti? Under lying 5“sit ‘a danas wily: ad 2) AEE, aM Alp a: wy Dehag Ro ot gio ge ‘ aed P atalirekat sed die “ar es px Shy od i.NS ee ae a ; this however there is a deeper question how do we come by the knowledge of a person atall? Perceptual knowledge reveals only natural bodies in space and time, The perceived movement >be distinguished as sentient behaviour and sentient notions unless such notions as of purpose, freedom, obligation, sentience, self or person are brought in, Now such notions are not part of the scheme of concepts which theoretical or scientific Knowledge uses as the determinants of its object. They belong to the apprehension of the thout starting from such self awareners we cannot become aware of other selves or persons, Now self awareness is mediated by the awareness of an image of the self or what the self seeks or seeks to avoid. This image mediated attitudinal apprehension of the self is the matrix ofall felt experience or experience of person or value. Feeling thus is the proper mode of experiencing the sel, person or Value. Beeling thusis the proper mode of experiencing of self, nerson-or-valueIf one excludes feeling the reality of these entities can never be validated. If pigéeption and inference are the sole means of cognition persons would be nothing but constructs and images superimposed on natural phenomenon. of these bodies can in no way subject, self, or person. Wit Feeling reveals the subject in a conative and valuational relationship toa.content which images the self ot what belongs to them. We not only the cognize ourselves in feeling but also others in a felt relationship. We recognise the character ofa person through the content of his feeling which constitute the innermost revelation. There is no way which we can understand ourselves except through the content of our feelings.This can bedone through smagination which seeks to create a felt object apropriate to reflective scrutiny or creative i the subject, Such a felt imaginative, experience would constitute a moment of subjective self realization, a unique source of knowledge which is corrigible but self validating on account of its immidiacy. ; ap wnlay In so far as God is the inner self of selves, the immanentxuniversal transcendent, the ideal person feeling would obviously be the Way to knowing Him at first darkly as thfSugh an unpolished mirror. The: knowledge of other person will pose a problem only ifa real monadie plurality of persons is accepted in which case their knowledge would be an instructive desciphering of peaceful sign or cues inthe light of felt self experience. P.Obros da redeg a Ting oot. de oka tite wh Ae Abbett AA! on yoo tert ete acninely a y 9 eae 7 Seb hep itis Brtwiton. + HR ip icanrrag > ont espe th abideASS SASS YY ED YY DDD AOS DY SN aN ‘The Kathopanisad says geet srarar azar ie. Hes seen by one pointed iniMligence. In Buddhism wer or eet is the means of knowing weet or wart wots In Vedanta it is ond said that besides weror séte arorer frftearaor or the practice of exret leads to truth. a gue arst staer: gear ferftearfuaer: A rsi is one who sees the truth divectly ere: erarrenger exorter: Yhsks interpretation of a rise is that a rsi is one who sees the déscent of in his vision. Dre. Parsle agra 0 a whom ” Di Radha Krishnan, Vvekanand Ram Mohan Roy, Shri Aravind all ave emphasized personal intuition as the source of truth. ‘The Indian traditions of weerrar ste belifes that different systems are variations of the same essential truth f diverse ways Avira i as called it the synthetic gradations of truth. But the modern agnostic scholars and those who hold the evolutionary theory of religions orton pases cena ESR do not accept this multiple character of trutifhey also object to entigtons i~ sith as sources of truth because of the fear that it would had to contradgétory ‘views. ‘Thus Dr. G.C. Pandés view of religions is like a kalaedoscopie view Which accepts the different levels of spiritual realizations.br gyi by | AR MAIO el 9 sig Mile abt tinal Sao Ye odiron seat. HO ASlwind ate» BP HGN DM Soetvue au éY 4 4 NON NR RN RN ’ a 14, 15. 16. 17. 18, 19. 20. 21. 22, 23. 25. REFERENCES saveetter weoer Baer ea (1982, Fart weer, ore face) Foundations of Indian Culture, 2 Vols. (1984, Books & Books, New Delhi, 2nd ed., Motilal Banarsidass) ‘An Approach to Indian Culture and Civilization (1985, Pub.B.H.U.) srvcelter wore, DRrerbtres site cretion ferret, Reeeit, 1994. ‘Meaning and Process of Culture (1972, Agra, 2nd ed., Allahabad). gece vitae (1971, erorcenrar feed weer areoreeft, Hg) erteeraetattoret: mogul etecga Recta, arererel, (1996)! eieserarct, Peere othe weot (awe frftt)! creat wg fleur ager wetter, woyrtoron lege Peeters, areroreft (1977). Bharatiya Sanskriti - Dr, Susmita Pande, Dr. G.C. Pande. Bhakti dhata' aur Tulsidas — Lectures of Prof. G.C. Pande, Tulsi Academi, Bhopal. Durkhiem — Elementary forms of religious life. Karl Marx — Das Capital (Hindi trans. Moscow). Marx and Engels — Selécted works. R‘S. Sharma — Indian Feudalism, Social Changes in Early Medieval India D.D. Kosambi — The Culture and Civilization of Ancient India. VK. Thakur ~ The History of Indian Feudalism. Joachim Wasch-Sociology of Religion. Gibbon-Decline and fall of Roman Empire. Dange — India from primitive communism to slavaery. BNNSS. Yadav — Society and culture in India in Twelth Century. (Om Prakash — Conceptualisation and History. G.C. Pande — Bharatiya Samaj. ‘The Science of Religion and the sociology of knowledge Ninian smart. ‘Samakalina Vislesanatmaka Dharmadarsana ~ Dr. Ved Prakash Sharma. Dr. Radha Krishanan ~The idealist view of life.BRN ME yal! Sata 0, bg Spates 220) 5 die hv idler 0 t ‘tp va er ings ahitce | ; ‘ ms | Tae a ee ttigelt on.: qtten by Prof .@.Ecayek, NeAs( Al ghabad , oye pneda( Bristol) Professor G.C.Pande, with his encyclopaedic knowledge 4 and versality, 1s 8 renowned scholer who ts en emfent Indologist,Histortan, and a philosopher of repute ~ of in one, But I don’t think that this fs all thet ts there to Professor Pande,possessing as he does a wonderfully mu} ttefaceted personatity reflected in many ways fn his scholarly works.top of m}tf-dimenstona! neture, He and 4 his works cannot, 1 em afraid, be treated with satfsfaction by @ mere discussion of his attainments and a critical ‘analysis of his numerous works, Ther® will always remain a feeling of inadequacy, of having left something out which $s of great importance, as there 1s a depth in him whitch fs imexhaustibte and unfathomable,even if 4 to all outward purposes, he {s so very straight-forward ‘end unassuming. There fs @ spiritual depth, I mean to say, to which both his personality and thought point and to which his works and even his dafly 11fe draw our attention = o depth, I mst adatt, that 1s beyond the scope of our Iimfted understandingsAn element of depth in feeling therefore 1s needed on one's part,a If at 81) one 1s interested to understand the man and his thoughta, tn this particular case, alongwith onets eres a i Ss NY NUS on ePo2 ++ ‘se YSIntetlectual acumen of course, if any. There 1s a definite cal! here to transcend the ordinary Vimits of our intellect, although intellectual approach tn itself ts never undermined or over~ looked at any stage by Professor Pande himself. Sould a mere evoking of an element of depth in feeling by itself Wy capable of giving US some additional knowledge 7 1 dontt think so. But ft appears to me that this can give Us some {insight into and an empathetic understanding Perhaps of the man and his works, which would be otherwise dented to us {f we were to concentrate only on an analysis on the intellectual plane. Hence at the outset, I make this plea deliberately 80 Chat at least some semblance of justice could be done to that transcendental aspect of Professor G.CoPande, which $s very tikely to be ignored or undermined on account of what I would consider to be our tntettectueltst bias. Because of a unique coubination of spiritual depth with great sntettectuat acumen confronting us here and because of the Inexhoustibility of the miti-dimensfenat and muittfarious aspects of the wan, his works, and hfs thought, I have no ether alternative but to concentrate here only on certsin ifmited aspects for discission. Such a chotce, white Tfniting wy scope quite evidently of course,vw a a * 4 , , y s s , , .**** * 236 4s expected to give me a little foothojd to go ahead. What strikes me as the most significant feature of Pandeji's personality 1s his spparent indifference to honour, name and fame etc,that are well-known to be the last infirmity of the nobt mind which 1s qtherwise indffferent to al! worldly enjoyments and prosperity. This mekes him much more attractive afd charming,from ay point of view at Teast, for ft makes him really extraordinary, In the Vatsnave to be one who does not care for recognition, for whom *pratistha’ 1s 'dikert vigtha’, and from thts point of view, Pandej! con be regarded as @ true Vatsnavo,of course. Only recentty, however, I was somewhat atonished to find Garth Pearce(1) pointing out tn one of his articles, how Al Pacino was “learning to live with fame at last," while Al Pacino himself admitted that he was “tired just about everying to escape from being burnt by fame" and that he had “never Iked the recognition, the questfons, the publfctty".Sounding es {t does to be so very genuine, I can only hope that 1t fs not a sheer publicity stunt, WIth due apology, and without meaning any stras,a true Valsnava 1s supposed compar {ston, I must sey thet I find ot present Pondeji*tearning to live with fome at lest" fone thet hes come to him uncalled for and ts simply unavotdable, mainly becouse of his monumental works. The article of Gerth pearce, inleae any case I mist admit, hes given me some understanding (1 may be wrong, of course) of the significance of Pandeji's evident humfifty( one won't be able to Fecognise him, I swear, fn a crowd or even in a Sroup of scholars, unless one fs out to search for end find him). It 4s perhaps this vartety of Senuine humitity that was regarded “as the most GAFFE of O11 virtues to achieve" by TeSeETtet( 2), snd the Vatsnava tradition makes the most of this Particular virtue in man, highlighted in the Siesastakan 88 "Trnddapt suntcena" etc. and this typical humttity seeus to be inbuitt in Pandejits characters “he 418 2 great schotar no doubt, but his greatness | 85 a scholar. does not Vie heavy on his shoulders. Sow coming to hfs contributions, we find that | SRey ore muitiafaceted and numer touss in any case, 1E would be of very Tiecie use, f thinks{f only we Store counting them on our fingers, referring to his Works one by one, I would rather concentrate here only on some points, and in order to understand the {mportenca of Professor Pandets contributions to these sentnat {deus tn Indian thought, I will be dealing First of a1) with the Buddhist anztme and donyats and then consider if, at ally it can be integrated, with the Atman of Vedsnte, at least on the exper tent tel Fevel ~ 9 stgntftcant point made by Professor bande Prontsing to give a fresh direction in the field.eee a. 4 , ON AC -56 When we come to deat with the anatmavada oF no-self doctrine of Buddhism, we need to be cautious, rather a }ittle extra cautious, in our understanding of it as a form of nihitisn,If there 1s no self, there witt be simply an end to al? our transactions( *jegedandhya prasaligst*, as it has been aptty potnted out by the Vedantins) not to speak of phitosophical transaction of any sort for that matter, It 1s therefore obvious that the Buddhist theory of anatma could not be e no-setf theory tn muah e crude sense nor should 1t be construed us such in any case, It ts rather a dental ‘of a permanent unchanging se?fesubstance,over and above the five skendhas, at least n one of its charactertstic aspect(3),while the vyavahar tka, practical, view of and the ordinary transaction with, the self remoing unaffected as usual. It ts evident from the usage of tatma d¥po bhava'(*attadipat, attasaiar etc.) in the early Buddhist Mterature avaliable to us, in Maiparinitbaha sutta for example, and also from the usage of *Atms hi Gtmano nathah* 1m the Dhasmapada, There 1s, however, no implication here of @ permanent unchanging self or of a separate ego-entity, as 1s popularly understood. Hume’s observations on the nature of self easily and neturally comes prominently to one's mind tn this connection, spectally where Hume observes, "For ay pert, when I enter most intimatelyb= into what I call myself, I always stumble on some Partteutar perceotton or other, of heat or cold, Vight or shade, love or hatred, pain or pleasure. I Rever can catch myself at any time without a perception, and never can observe anything but the perception ....1 may venture to affirm of the rest of mankind, thet they are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity and are in @ perpetual Flux and movement". It has been stressed that “all the remaining Suddhist doctrines may, more oF Tess, be found in other philosophic systems and Feligtons, but the anett§ doctrine has been clearly and unreservedly taught only by the Buddha. whoever has not comprehened that in reality, there exists only this continuslty self~consuming process of arising and passing bodily end wental phenomena, and thet there 1s no separate Egof-entity within or without this process, he will not be able to understand Buddhism 4), For a further sophtst {cated understanding of the Roxself doctrine of Buddhism, we have to_go deep into @ Proper assessuent of the doctrine of PratTtya Samitpade which constitutes the rem cornerstone of the entire Buddhist edifice, and in the Tight of which alone the Buddhist andtme would sake sense. In view of the subsequent development of Buddhism Into different Contd.P.7Vv Ue ANAS RR ee SO ASN 7 4 y Y 4 4 a iy a y B / y y Z : -7- schools with varfous ramifications, the some anafitme of Buddhism has assumed different forms in different schools Tike vijnénaveda and Minyavada, where again concepts such as Slayaviftiana, Sinya etc. have given rise to a lot of misinterpretations and misunder— standings. Nowhere, tt fs worth nothing, there {s an {mpl ication of a permanent unchanging self (o kGtasthanitya Stman, as it is regarded in Vedanta) in any of these schools,(5), white at the same time it wilt be a gross’ misunderstanding, rather sheer injustice, to label any of them as nihilism and to look for an absurd annthitation or dental of our practical iife (vyavatiara) fn any of them. Professor Pande, however, draws our attention to an important aspect which fs easfly fgnored by those who make too much of the Buddhfst theory of tmperma- nence., There are sayings of the Guddha himself, Pandej1 points out to us, from which 4t becomes clear that "the Vifeane or consctousness was not regarded simply as a particular and transient empirical pheno= menon, but also as the original and pure consciousness which would be eternal and Infinite on liberation. It 1s the empirical and finite Vijnana that 1s tmpermanent, not the Vijnanay“in tts original or ultimate condition. As the doctrine of VijNénevsda developed, many varieties and tiers of Vifivana were discovered™6). Professor Pande points out further at another place that Contd.P.88a syiMeptingtrats 1s non-empirical, non-duat consetousness beyond the scope of particularities oF conceptual thought," and "since the vi jfaptimstrate, 1s identified with Tathaty and the Dhermakaye it mist be deemed timeless7), This 1s notewstthy and revealing, and tt only confirms the mitidimen= stonal aspects of the Buddha end Buddhavacana, as well a8 of the further developments of the same into different school's with mitipte ramtfications and stagger ing Vartetfes, Hijityanna (8) was right in pointing out that within the fold of Buddhism ttself diverse Philosophical school's had developed at different times. Pandej1 has referred to » theory of pure consciousness within the Buddhist framework transce= ding the dualism of the subject and the object and a}so the phenomenal plurality, The Tathagatagarbha 1s declared as Sdteviduddhe, dadvate, diva, sarva sattve- detantargata and nirvikalpa-nirabhasa, which brings 1t very near to the Atman/Brahmen of the Upanisads and, as has been pointed out by Pandejt, “it 1s clearly reminiscent of the Atmavada%9). The SaDsENatira Sitra distinguishes it, of course, from the Atman of the Tirthikes or noneBuddhists, es 'Atnen! leads to eternalism, becouse of {ts clinging to affirmations this fs @ typically Buddhist epproach to the doctrine of Atman (Atma vada). Contd.Psd. oe ey NN ie-9- Now coming to the Sinyavada or the Madhyamtka schoo} of thought, {t 1s tmportent. to:bear in mind that here dinyata 1s identified with pratitya samtpada itself, and consequently with essenglessness or nihs~ Fo stavoldi fis the Ui tinata real Tey for the VijRehavadings " Se and dinyeta Stself ts regarded here as the summumbonun, the highest good or the parauartha. Pratityasnmutpada, taught by the Buddha, fs described tn negative terminology by Nagarjuna as tantrodhamanutpadamanuccheda~ magadvatam, anekar thamandnsr thamanagamamanirgemam’. And this 1s the tattva,that fs, the exect or the real nature of the case, according to him, Pratityasamtpada which fs the some as SUnyaté, being thus the tattva or the true significance of the concepts as also of the things, one cannot meaningfully talk of its origination, destructfon, ete. And when this 1s realised, there ts freedom from essentialist thought-construction and craving of the mind, and that 1s why tattva ts satd to be ‘aparapratyayen Sante prapancatraprapncitem* in Nagar juna’s Kariig under *AtmaparTksa° prakarana. ‘One tmportant consequence of viewing pratityasamtpada es a logical theory of interdependence (par asparspekss) of concepts, as 18 = done fn Candrakirti's Prasatnanadg, ts that ft fs Identified with gonyata which, tm tts turn, 1s Identified with nihsvabhavatalessencelessness) and alse with the Madhyemgpratipad(middie path), thus making thepnt ire Buddhist thought appear as one systematic and harmonious whole with a contrat message of tts oun, which, to be-0- precise enough, 1s not @ message but a paradigm of philosophica} activity. Buddhist anstma fs to be understood in this Tight, at least in one of tts most characteristic aspect of \ > oot re eos Sa elt ont vag? v > PROFESSOR G.C. PANDE’S PHILOSOPHY OF HISTORY AND CULTURE “97” Spent. Professor Om Prakash basden * Department of Ancient History ‘Universty of Alahabad 2 Besides being a scholar of philosophy Prof. Pande is also a practicing historian. His love for both philosophy and history emerges ftom his empathic response to the original voice of the great Indian tradition he belongs to, This makes him to view history and culture as bom out of the value seeking of a people or nation and reducing history to ‘mere representation of the processes that quickens the concrete form by which a culture is , known. Unlike most historians his approach is not from form to inspiration but from inspiration to form. It is only with reference to their informing inspiration that that the forms that are consistent with the original voices of Indian tradition of value secking can , be distinguished from those that are inconsistent, contingent or symbiotic with it, Having, a conerete form and being housed on Indian soil alone is not sufficient, in the view of Prof. Pande, to make an artifact of culture on Indian soil to belong to Indian culture, unless its inspiration too is Indian. He is, infact, looking for the identity mark of Indian culture in the inspirational genesis oft ‘This is what makes Prof. Pande skeptical about the value of what he calls “text- free’ archaeology of the prehistoric, protohistoric and chalcolithic India as also about the historiography based on ideological and social science models. Archaeological cultures of these phases may bea welcome addition to the repertoire of cultural artifacts on Indian , soil but they cannot form a part of Indian culture unless they are shown to be inspirationally compatible with the traditional value secking, of the nation. Linguistic a researches converging on the non-Indian origin of Aryans are likewise suspect because they replicate the modern conquest of America and India by Europeans and its aftermath ‘on the imagined encounter of Aryans with India in the remote past without sufficient ‘grounds, Referring to the social and cultural consequences of such faulty constructions and attribution of arbitrarily assigned physical features of Aryans to the speakers of the Indo-European languages in India as against those of Negritos, Austroloids and Mongoloids, he recalls the characterization of Indian politics as a politics of changing ” conquerors by historians from James Mill to Vincent Smith, leading to the unfounded assumptions of inbom inferiority and stagnation of Indians advocated by Lord Curzon and Nirad Chaudhari attributing them to climatic conditions. No racial features, according to him, can be inferred from what language a particular group of people may be speaking, He aiso views race and culture as unrelated concepts, as race is derived from biological heredity while culture is not a biological but educational phenomenon, Similarly, all the indigenous and foreign cultural traditions, monuments and artifacts running counter to or concurrently with the national mainstream represented by Indian tradition and its original voice are to be distinguished as supplementary, subsidiary, tributary or opposed to but tolerated by the inherent generosity of Indian culture. Indian culture, as he sees it, is not @ sheer assortment of diverse inspirations and artifacts of2 cultures synthesized into a whole but it has a distinct identity and a voice of its own (Pande, G.C,, 2001, 13-17). Prof. Pande exhibits a streak of implicit disbelief in history conceived as a fact- based critique of the fith-based or even superstition-based Indian tradition rooted in the ‘matrix of multiple religion and religiosity. He appears to be suggestively upholding the ‘taditional Indian position in respect of the worthlessness of all that is transitory and Perishable and the futility of even an attempt to preserve in the form of an authentic Weord. He often says that keeping faithful record of transitory things is a wont of Westem tradition and not that of Indian. A westemer likes to keep a copy of letters Tuten even to his wife. He makes this tendency of not keeping authentic record of ‘tansitory things of past by Indian tradition as the ground to deny the possibility of Wang a data-based reliable history of social and economic reality as it obtained in the Fenny Rast of India. Such an attempt, according to him, is bound to be full of broad Far ealizations and surmises based on tenuous grounds or constructions closely following 3 Raters of imported sociological, anthroplogical and ideological models made to rest on a few picked and chosen bits of evidence (Pande, G.C., 1998). Anthropological coms he thks, are formulated onthe basis of surveys and studies of modern primitive communities in different parts of the world, which did not catch up with normal Stagnaunites because they have been suffering for a long time from subnormal growth or Ines bad ‘can the primitive but normal and vibrant communities of the ancient © understood in the light of their stagnant and stunted counterparts in other Parts of the world, he asks. ‘Anco Indian social and economic history can, therefore, svailayie 2% 2£20unt of norms and institutions alone, which may be gleaned from the Acament®, CORPUS of dharmasasia, arthasasta and. Purana literature. Presumably, on Tis two Gattis 8PProach to ancient Indian social and economic history that the works of {wo stalwart pupils, Prof BINS, Yadave and Prof Lallanji Gopal appeared a little oe in (0 him (Prakash, Om, 2001, 36-45), These works drifted to fact-amassing medieval naa vot soharg trends and tendencies of social and economic life of early vacovered and detected by them while digging deep into all kinds of sources hel elevant information. They tho compared par goed the normative realty’ ith the factual sito of things and inetitutions ag acteally obtaining ta Daved the way fr; ld be authentically known. Surprizingly, these works dialectically Pande’s aforginy tie 80¢i0-economic constructions of the Marxist counterpoint of Prof. Works of Prof spid®#,of early Indian social and economic history, represented by the teal fyS: Sharma and D.N. Tha who, in turn, finds Yadava's, work as 2001.38.39). Mt iM fact ideologically) inadequate and ambiguous. (Prakash, Om, Prof. Pande also pioneered research in urban hist assigning ‘City and City {ile in Ancient india’ as atopic ofD Phil dissertation ts one of he taewplen Prot UNy Roy and himself started the stidy of population in ancient Indian by writing a small paper on the subject. This shows Prof Pande’s early coneem for fact and data-based study of Rewer and untouched aspects of India’s past asa professional historian. But these did not igh in that direction. Prof. Roy's work could not come up to the level of conceptualizing urbanization as a current or force of early Indian social and economica AY aw a a a history, which the Marist historians were to develop later. But its contribution at the fact-grubbing level, including gleanings from art and literature was not a small achievement in those days of pioneering research in uncharted directions and fields. Scholars such as Pran Nath and Josiah Russel developed further the study of population but it could never rise to the level of full-fledged historical study of the rise and fall of population graph in ancient India along with a detailed study of their causes both natural and human, including managerial intervention at different levels, if any. These lines Prof, Pande did not pursue any further. In the beginning of his career as a historian Prof, Pande appears to have chosen the field of religious history, including the study of philosophy. He preferred to investigate origins of Buddhism under the guidance of the broadminded renowned Vedic scholar and philologist Prof K. Chattopadhyaya of the Sanskrit Department of Allahabad University. According to Prof. Chattopadhyaya (as cited by Prof. Pande), “for a proper study of the Vedas, itis desirable to apply both the traditional as well as well modern Western modes of interpretation” (Pande,G.C., 2001, IX) Under traditional method are put the ritualistic interpretations of Sayana and others in which the cultural data figures incidentally and the esoteric interpretation of Dayanand, Aurobindo and Madhusudan (Ojha bringing out the meaning of theological, metaphysical and spiritual mysteries of the Vedas. The Western mode of Vedic interpretation has been understood as historical and comparative (Ibid.). The reason why Prof. Pande chose origins of Buddhism for working with such a clear-headed Vedic scholar instead of a Vedic theme emerges from Prof Pande’s own understanding of character and composition of Indian tradition. Indian tradition as a whole, as stated by him, is not like an unbroken sequence of words in a sentence but is an aggregate of intermediary traditions. That is to say, Buddhism, Jainism ‘and, for the matter of that, any other religious tradition occupying an intermediate space in it forms a part and parcel of Indian tradition. But the question arises if Buddhism is an intermediary tradition of Indian tradition, why was it rejected and exterminated on the Indian soil whereas other intermediary traditions were not? This question, however, would not have bothered Prof. Pande in those early days because he was concentrating on the origins of Buddhism and not on its rejection and extermination. Any way, in his analysis of the origins of Buddhism its genesis has been looked upon only as an intermediary episode happening well within the overarching horizons of the Vedic tradition already in the process of reincarnating itself as Indian tradition. Once born in its, ‘own niche within the Indian tradition, its spirit should always be there, although the Physical and transitory manifestation of an intermediary tradition as a religious institution Serving its followers might have been intentionally or incidentally liquidated or allowed to disintegrate subject to its posing a serious threat to the physical and transitory ‘manifestation of the host at any particular time. This, however, is a question of power relation among the physical and transitory manifestations of the intermediary and host traditions in which Prof Pande is not interested. Conceptually, the whole shall always remain the whole despite the addition or subtraction of the physical manifestation of an intermediary tradition as per the law of Nature, Later, at a mature stage, he views the Vedic tradition as an embodiment of unitive vision whereas the Sramanic tradition, including both Jainism and Buddhism are taken to symbolize negation. From these dialectically related antitheses are shown as emerging a number of syntheses described as4 Classical cross currents, viz. the Mahayana, the Vedanta and the monotheistic trends. In this broad frame are sought to be achieved the reconstruction of “Indian culture, not as ‘museum-model from the scrap heap of time but as tradition of value-seeking expressing itself in concepts and symbols, as perpetual theme for hermeneutic commentary. The history as well as the intemal dialectics of the tradition is sought to be brought out by noticing the interaction of theory, practice and experience as’ also ever dissatisfied ‘seeking for expressing the imponderable seeking symbolically. Sadhana, vidya and kala Constitute the three interacting levels of the cultural process of sanskrti in the original Sense” (Pande, G.C., 1990, IX-X). At the root of this dialectical process, which is Stually the historical process for Prof. Pande lies the presupposition manopubamgama dhanma, ic. all phenomena presupposes mind. One can visualize how closely the above hematin approximates the historically brought about reality of German unification neutically rationalized by Hegel as a dialectical expression of the self- Consciousness of that nation, qf uPholder of this empathic approach to tradition with readiness to adjust with Feeusistorical and comparative approach, described as, Wester, Prof Pande: stope focusing on intermediary traditions signifying negation or antithesis in the dialectical Worked history and shifts his attention tothe host tradition in its recollected form as. Worked out by the activities and philosophy of Sankaracharya. He dispels 3 about his philosophy and personality and highlights his seminal convibution to Indian tradition and cattre iw the, following words infact, Sankar’s brakmavada is not the pseudo-sunyavada, his atmavda does not snore humanism, nor is his theory of disinterested action (naiskarmya) is a different eat of that of inaction (akarmanyata). His philosophy can be envisioned in its true form (aise of his own life. The form of Hinduism got built in medieval times and ard modem times to become a vast and perennial source of humanistic cultural 50M atid tec tte basis of his acts and thought as a sharp student and scholar, affectionate world, teacher, a great self-realized man selflessly engaged in the act of redeeming the phy no ceaseless efforts and knowledge, a yogin and a devotee. Vedanta (the inspiration Hae es bY him) is the national dharma of India and a universal ‘tums it into ‘there is an unprecedented blend of spirituality and rationality in it,which Seers of the (pen osoPhical dharma, credit for this should be given to Sankara after the Upanishads” (Pande, G.C., 1992, 116) From there he finally strides in at the root of nage back to Vedic tradition, which, he thinks, is and shall always Indian tradition despite all the successive transformations and inne, historicity of Vedic rishis, cannot be viewed by detaching it from the Puranic imagination/ conception of them and it is not necessary to understand this Puranic nRaAannnnann - amS \ SON SON SSNS ON N AEE SSD DD conception in the perspective of anthropological concepts. In the narratives about gods and cosmogony in Puranic legends are symbolically intertwined the lore about men and graphic discourses of superhuman mysteries, in the legends about dynasties have been presented the heroic deeds as metamorphosed into folk memory. As the connecting link between the two (superhuman and human spheres), the genealogical accounts of rishis extend into their mysterious, gloriously contributive and memory-based factual dimensions. If, on the one hand, these genealogies consisted of the family-tree of real teachers, originators and bearers of sectarian traditions, the memory of their progenitors are found covered by the mist of the memories and imaginations of the too remote past. Inall the cultures and spiritual traditions of the world, the need of intermediary agency between gods and man has been conceded. Rishis too are the harbingers superhuman knowledge and mercy to man like siddhas, Buddhas, prophets and incamations. Because of their being the seers and propagators of primordial Divine knowledge, the gotras originated by them cannot be understood as a merely human and historical lineages. Ifthe personality of the gotra-propagating rishis goes beyond human history, all the rishi families of these respective gotras should necessarily be accepted as historical”(Pande, GC, 2001, 9-10). ‘This argument has been used to deny the common assumption among historians regarding the gotra-propagating rishis as eponymous or totemic ancestors of the family lineages tracing their descent from them or counting themselves among those belonging toa particular gotra. This philosophy of history is more in accord with the connotation of ithasa of the Vedic tradition than with the modem discipline of history. This kind of traditional narrative is indistinguishable from such mythical and legendary accounts as frequently make the human and superhuman spheres run into each other, show the human and divine characters interacting with each other in diverse ways and bother little about the objective ‘concems and constraints of time and space. Rather, they tend to create their own time and space as they freely create characters to the requirements of the narrative. If crossing the limits of human history is once made the basis of establishing the historicity ofa person or event then all the Bodhisatvas of Jataka stories and all sets of twenty four tirthankaras of past, present and future ages with all the comesponding meru mountains and bhuvanakosas will have to be declared historical. There can be no end to such eredulity- based constructions. Such a philosophy of history, in fact, emerges from the basic assumption that source of all knowledge and values, all the actions and inactions of the human world and all seeking and achievements of human culture is essentially superhuman and/ or ideal. The processes and media helpful in bridging the gulf between the human and superhuman domains can never be unreal and unhistorical. That memory howsoever faint, misty or laden with mythical or mystical experience of the Divine or the Spiritual order is after all a memory and should be honored as a valid source of history appears to be the line of thinking behind such a philosophy of history. But it may be pointed out that such a memory may be good for representation such as in art /myth/ fiction or for liturgical reenactments over the ages, such as in Ram Lila, Moharram or sad celebrations of the holocaust by the Jews ( Dean, C.J., 2002, 239-249). Such cherished ‘memories- happy or sad- go a long way to nourish and perpetuate tradition, being, in tum,8 byproduct of traditional conditioning as also of experience- religious, spiritual or traumatic. Emotive or experiential aspects of human life undoubtedly overlap with the Syberhuman domain and can very well be made an area of the operation of siddhas, Buddhas, prophets and incamations. Memory pressed into service of the concems ofthis area constitutes is liturgical or representational use. But such a use of memory is not the Same as the use of memory in history. By any stretch of imagination the liturgical or ‘(eeresentational can not be proclaimed as historical, despite both of them being based on memory. Memory preserved in its representational and liturgical form is essentially free {nd floating and lacks the coherence and time and space fixture ofits reoord-bound fore TEStory is not representation or liturgy as a novel, myth, work of art or symbolism thereof, repeated enactments ofan event, tradition religious rite or spiritual experience is, History is a harmonious construction based on record or on memory made to approcimace ‘he qualities ofrecord-committed memory (Kansteiner, Wulf, 2002.179-197). Jatt’ hiSt©*Y is far from representation and liturgy in its make up, it is also not to be logically derived, without historically admissible evidence, from the requirements of a model. Models do not willfully or logically determine the construction of history as the renal cridence is not the building material to be secured and applied as per the inguin stt ofthe model by the historian, Prof. Pande’s philosophy of history has made a moni CoMtibution by rejecting the use of ideological, anthropological and sociological cable's, teffoldngs of history. He has also done well 10 call into question the established textbooks on Indian history and the UNESCO History ofMankind describing. the 8s invaders conquering the Indian aborigines and pushing them to lower Doneesittts and regarding the Rigveda as ahistorical record ofracia/communal struggle held by «228s and non-Aryans, respectively, simply because these have been the views not gee numberof historians for along time (PandeG.C, 2001, 16-17) History doce and “gts authority oF likes and dislikes ofthe great authors but by solid researches adequate weatons. A position taken for granted can always be re-opened if there is Inds an e280" to do it. The rejection of the social and cultwral role ofthe ‘conquerors of Of Indian So times asthe only inspiration of progress in an otherwise stagnant nature automaticaly ie © is a welcome feature (Ibid) But this rejection does not Upon vessels Out the role of native forces and circumstances thrusting siaeeation History, according to Prof. Pande, is both causal and essential. Causal history is aubPosed to deal with ‘interconnected sequences of causally determined public events” gpd nexus of social, economic and political relationships emanating ftom man the makereee eeeeeeeeeeeeeereeaee! A AN ee eke oe ve ee ee SNE NE NE SS NE NE NEN SE NE SNS NE SE struggle, martyrdom and conquest leading to the expansion and growth in historical time ofa society remembering the past and looking ahead to a future.” Essential history, on the other hand, is taken to be immanent in a tradition of symbols of inward spiritual ascent of ‘man, a perennial spiritual outlook. Time is said to move up and down in spirals cyclically around an inner ascent and descent (Pande, G,C, 1985, 19-20). Culture, according to Prof. Pande, is both historical and representational at the same time, even though he does not draw a distinction between historical and representational. He identifies culture with the world of symbols created to express a revelation or intuition of value that subsists within the social tradition into which the world of symbols is embedded as the expressive aspect of the ideal context of its consciousness (Pande, G.C., 1985, 15). Value thus represents the gestalt and the basic identity of a culture and originates transcendentally into the esoteric experience of the sublime undergone by a few specially enlightened individuals called rishis, prophets, Buddhas, siddhas, nabis or avataras on whom the Divine or Spiritual revelation bestows itself It is they who bring it to the vaikhari or spoken level. That is to say, as the vehicle of revelation they become virtual representations of it later extended, supplemented and interpreted by a tradition in such a way as to bring the mundane and vegetative aspects of life in line with it. As perpetuating fuctor tradition becomes a sacrosanct and fundamental source of value consciousness and/or value seeking in the material world, of which history is an inherent process. The identity ofa group of people is tradition specific (Pande, G.C., 1982, 9). History has thus an already assigned task in the Divine or Spiritual scheme of things and stands subordinated to culture which, though existing in the material world, has as its ultimate source, the non-material/the Spiritual /the Devine, ‘The essential and the contingent are the two aspects of a culture. The function of history should be, according to Prof. Pande, to reconstruct, propagate and preserve the former rather than the latter. In other words, the modem discipline called history only authenticates the tradition and narrates the story of its origin and perpetuation across, time. Culture has thus been taken as primarily representational and historical in an essential and non-contingent sense. This philosophy of culture may be viewed in the light of the following remark of Ashish Rajyadhyaksha in the context of the premature death of the filmmaker John ‘Abraham and the sculptor KP. Krishnakumar (and with the latter that of Indian Radical Painters’ and Sculptors Association) the two exceptionally talented artists of Kerala in 1980 in utter economic, existential and political desperation: “They may or may not have subscribed to the common view of several CPI (ML) groups that the Naxalite movements were a continuation of the nationalist independence struggle but the consequences of such a view were clearly applied to them. In effectively assigning to the nation's nationalist bourgeoisie & colonial identity, which therefore Provided no useful precedents to the practice, the Kerala Radicals’ vanguardism. (assumed) the highly contradictory responsibilities of having to “introduce history into a land that Kiféw only memory" (Spivak, Gayatri, 1987, 243)8 Introducing history in a land of memory has been conceived in this passage as combining the intellectual tradition of Ie utopia with personal memory materialized as highly individuated allegorical artistic creations. It was seen as a radical vanguardism ~ a ‘tendency emanating from the Naxalite movements considered as a continuation of the nationalist independence struggle. While providing the exalted position to its Practitioners to reject all identities, it also paradoxically rendered the condition of the @xiled so unbearable as to push them to suicide. Memory-based national allegories formulated as literary and artistic creations are necessarily representational and tend to Senerate their counterparts, the ethnographic allegories questioning the national by local ‘identities. Historicist arguments. often do the job of diluting these contending ‘epresentational identities into the mainstream of a developing human or global Civilization conceived on the basis of memory committed to record in contrast to that Thich is fee and floating. This is why the entire Enlightenment tradition, of which bistoricism is a part, values like universalism, emancipation, national identity, Liberty, {Lualiy, frtemity, constitutionalism, essentialism, humanism, efc., held a promise to ‘who were marginalized and pushed to inhuman disabilities and injustice by the cult of bre modem representational identities. But with the emergence of the dialectics of cfnatst and communist or rightist and leftist approaches to the seeking and realization pes values and their hardening into rival ideologies pushed the world to the horrocs of the second world war. From there emerged existentialist ideologies and mass dehet’s based on them, focusing on individual's alienation, anomy and fe [aation, on the one hand, and the totalitarian regimes behind the iron curtain Tn less totalitarian responses ffom their liberal counterparts freezing the world into Ghils and rigors atended by foversh armament race ofthe cold war, Winning the cold War by exposing the closed totalitarian regime of USSR to the successful maneuvers of ‘economy, proxy war and ‘emerging information technology made the world unipolar, ba Iiberal and economy privatized and Global. All this was proclaimed as heralding ideotatt™ Of & new age called Postmodem, with postmodemism as its ideology, This identi agcied all the Enlightenment values, deconstructed totalitarianism, cultural This 92 2% Politics of mass action, including historicism as a promise of emancipation. 2, however, is not without contradictions. Denying cultural identity t is tending to Promote cultural imperialism and proclaiming privatization it is subjecting the Global world Hi, £et0t8 control by the powers presiding over the destinies ofthe unipolar White and Proam bas been elevated to encompass all history and thinkers like Hayden baby along with ne wmuyama are proclaiming the end of history in a bid to throw the historicion she the bath water. I don’t see any reason why polemics directed against ‘ism should be allowed to pass for self-styled epitaphs of history. rhe deconstruction of historcism advertised as “End of History’ created a Or ding 74 Sil that is often looked upon asa “hermeneutic task to work outs mode of displacement and exegesis; to go beyond the historiist argument and into an eltcal doce Garay etics, that “does not become a constraining law of institutional by humanly constructed, independent ‘histories that are fundamentally knowable but not, systematic totalization. Such histories would pave the way for amenable to investigation and interrogation, as Edward Said putsAD rks Serer ee eeeeeeeeeeeeeean SS aN Swe NE NE OM VEN NE ND NON NE a ee ee ee 9 it (Said, Sdward,1994, 377), But the concept of “the secular’ or the secular nation, including the way the people involved in Indian freedom struggle and the founding fathers of Indian Constitution knew it, is not as self-evident in India as it is to Edward Said and others. Anand Patwardhan’s films, particularly the Father, Son and the Holy War work for the unmaking of secular India projecting ‘women as the lean survivors of an unholy war raging in the streets of urban India’ (Kapur, Geeta, 2000,344). The secular in the Indian context has been narrowed to become an antonym to the communal and farther to include only the communalism between Indian Hindus and Muslims, as if these religious denominations are homogeneous social groups. With this distorted meaning ‘the ‘communal’ is made to overlook the traditionally sanctioned marginalisation and imposition of even subhuman disabilities on a number of Hindu communities and the ‘women within Hindu denomination and also within Muslim denomination. Marginalisation and disabilities imposed on certain communities within Muslim denomination is twofold, as conversion to Islam could not remove all the inherited discrimination meted out to those erstwhile Hindu communities. Prof. Pande’s above philosophy of culture seeks to fill the void created by the displacement of the historicist argument in a non-secular way, which has always the danger of being branded as communal. “ The great question is”, writes Prof. Pande, “Were the nationalists mistaken in their estimate of the potential of India? Is that section of our contemporary intelligentsia correct which assumes that the nly road to progress for India lies in her resolutely tuning away from the past? Can any people really disown their past except through a long and toal imposition from above? In any case, has India any altemative except to develop in the light of her own genius and tradition?” (Pande, GC, 1985, 5-6) Steering himself clear of what is contingent and emphasizing the ‘essential in Indian tradition, as has been shown above, he appears to affirm historical ‘commitment to national selfhood (always rooted in that essential) the remote beginnings of which are, according to him, necessarily representational rather than historical. But there are also representational dilemmas of postcoloniality and a need, as pointed out by ‘Homi Bhabha, to valorize ‘the other’ and renaming the postmodern from the position of the postcolonial (Bhabha, Homi K., 1994, 3). Though once condemned as celebration of migrancy as exile and of vagrancy as diaspore, the discourse of valorizing ‘the other” now represents the ambivalent, restless and interrogative immigrant intelligentsia of the third world lodged within the first world and reviewing and assessing from that vantage point the discourses of the rooted intelligentsia of the country and finding it as a subjectivity characterized by an ‘inwardness, stillness and negative praxis — the narcissistic, deformative othering of self’ (Bhabha, Homi K., 1994, 241). Shall this inquiry of the floating intelligentsia be tamed and co-opted to the discourses of rooted intelligentsia of which Prof Pande's philosophy of culture is one or shall it view the latter as too credulous and traditional? ‘Another problem with this philosophy of culture is posed by the questions raised by the subaltern concerns emanating from the margins of modernity as well as ‘raditionality. The representational character of this philosophy ruling out the contingent on the level of material reality holds no promise other than the empty ideals of humanity and emancipation to the subaltem sections of Indian society. In Indian tradition there is a