Chief Guest Message- National Conference on Iconography of the Hindus, Buddhists and Jains

A speech delivered as a chief guest at the inaugural session at a National Conference on the Iconography of Hindus,Buddhists and Jains on January 8, 2016.

Art history is history with a difference. While the modern genre of history is considered more of a science dealing with the material world, Art history takes one to abstract heights, into a different realm. Art history is the finest amalgam of both science and art. Among various forms of art, iconography needs a special mention. An ‘icon’ is a clear symbol of a concept or a phenomenon. 

Especially Hindu iconography has evolved purely out of the cosmological, philosophical and metaphysical knowledge that have emerged from the Vedas. Therefore Hindu iconology is considered Veda (the knowledge) by itself. The Veda in a literal form gives a graphic description of the cosmic phenomenon whereas the iconography presents a visual description of the same phenomenon. The iconography is thus meant to convey the abstract, subjective truths realized by the philosopher or Rishi, to the common man. Thus, Hindu iconography since times immemorial has been inseparably associated with the spiritual pursuit and elevation of the people in this culture.

In India, the earliest icons, dating back five millennia, clearly convey such philosophical and metaphysical concepts. The images of the Yogi and the Dancing Girl from Harappan times reveal the secret of their transcending link with spirituality. Vedic background of Hindu iconology is quite evident in the development of the science of Art in the later phase of Vedic period. The figurines of gods and goddesses in metal or stone are designed according to the dhyana slokas adopted from the Veda. The dhyana slokas are literary descriptions of the godheads.  Thus, Hindu icons are not idols or mere art pieces. 

Aesthetics are added to the science of this art, probably after Harappan times, to please the eye as the civilization matured. The relevant sastras, sutras and other scientific literatures came up in the course of time. Considerable scientific and mathematical applications (such as Iconometry) are involved in the making of divine icons as intrinsic as the yagna vedikas according to Vedic injunctions. In Hindu iconology, the base of art is science, which in turn is based on the Vedic knowledge. Its aim is spirituality. This could be found as a general characteristic feature of all Hindu classical forms of Art. 

The nature of Indian (Hindu) Art is transcendental, from matter to non-matter. Music, dance, painting, sculpture, poetry etc., are treated equivalent to dhyana, tapas and yoga for realizing the Ultimate. The Hindu iconography is placed on a high pedestal among all other forms as a path of realisation of Self not only for the artist but also for those who are attracted to his piece of art and meditate on its form. This has become a popular form of Hindu worship within reach of the common man. 

The icon, though it is in human form, should not be treated as a mere idol. The iconic worship is directed to a cosmic phenomenon. Others may understand this as idol worship. Common practitioners of Hinduism must also be educated to know what icons mean in their religious practices. We need authoritative and simple popular writings to familiarise people with the significance of Hindu Iconography.   In this regard, I can cite one such effort by Pandit Rama Ramanuja Achari’s recent work, Hindu Iconology (Simha Publications, 2015).

Hindu iconography, besides depicting the tattvas of divine manifestations, includes the symbolic representation of mythological legends like avataras, cosmic phenomenon like Manthan, Puranic stories, events and personalities etc. In all these depictions, the spiritual underpinning is found prominent.  The Hindu iconology has influenced the art of later religions like Jainism and Buddhism.

Therefore, the Hindu Art historian shoulders great responsibility while interpreting an icon to the general readership. He has to be well acquainted with the traditional scholarship. John F Mosteller reiterates the significance of ancient texts for interpreting a piece of art in the Indian context. (Mosteller, The Future of Indian Art History, Journal of the American Oriental Society, Vol. 109, No. 4 (Oct. - Dec., 1989, pp. 597-602). 

 I am glad that very distinguished scholars of Hindu Iconography have graced this Seminar, to share their rich understanding on this special and intricate subject of Indian Art with all of us. I earnestly hope that this seminar would remain a prominent milestone in the history of Indian traditional art. 

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Keynote address given at S V University on Secularism, 5th of December 2015

Secularism – Conceptual and Historical Analysis in Indian Context- speech in Telugu

Keynote address delivered at a seminar on 'Secularism – Conceptual and Historical Analysis in Indian Context', Sri Venkateshwara University, Tirupathi on 4th of Dec 2015.

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"Towards Indian Knowledge Society"

“Towards Indian Knowledge Society”

Problem:  

        The traditional Indian knowledge system has been gradually replaced by the modern western system during the colonial phase to suit the needs of the then governance. While the national consciousness was evolving, the then national leaders had attempted to think about the feasibility of a hybrid system clubbing amenable features of both the systems. In the post independent era, several commissions have examined various alternatives to resolve the issue starting from Sri Sarvepalli Radhakrishnan Commission. Very few later commissions like that of Kothari’s have tried their best to touch the crux of the Indian education problem. However, all of those efforts failed to deliver goods to the common man specifically in   providing:

A) Quality general education along with job training up to class 12, 

B) Securing excellence in higher education, covering entire population, and

C) Removing the alarming disparities between private and public schools in teaching standards, physical facilities and amenities.

        Our approaches so far have been selective and target oriented. Even after five decades of our native governance, the gaps among the different strata of the society are widening, defying our efforts to bridge them. Any democratic governance should generally aim at providing all people with quality education and health in a proper atmosphere and hygienic conditions without any discrimination. 

Suggestions:

A). General Education: 

        Standard Mass Education Programme (SMEP): Replacing the present compulsory free primary education program and selective approaches for Model schools, there should be free Government Boarding Schools at the Taluks and sub-Taluks, as the case may be with all modern physical facilities providing general education with vocational training in any one or two trades of child’s choice through out his/her schooling. 

        The curriculum could be designed taking the best of both worlds - traditional and modern. Every child in the country will pass out of the school at the age of about 18 yrs as a well informed, responsible and vocationally trained citizen. The teachers of these schools should be recruited allowing about 20-30 foreign trained teachers, in whose association Indian teachers would also benefit. The teachers should be given continuous support in their professional development to consistently and equilably deliver high quality instructions to each child, regardless of their circumstances and abilities. 

        The Indian Government can tie up with the international Organisation for Economic Cooperation and Development to benefit from their research comparing education philosophy and achievements across varied institutional systems and cultures.

If the Centre provides infrastructure, the States could meet recurring expenditure. In about 20 years, India will emerge as a Knowledge Society. 

B) Higher Education: 

        National Institutes and Research Centers with a deemed University status should come up in each region for every basic discipline such as Sciences, Technologies, Humanities, Social Sciences etc. 

        These unitary institutes should be established along with all the sub-disciplines or specialisations of one major discipline for teaching and research. The senior faculty has to be invited to teach and guide in these specialised Institutes from Institutes of repute across the globe. These institutions would emerge as lead Centers of Excellence in a particular subject. 

        The students will have the freedom to choose their credit courses from any such institute before passing out of their parent institute at the end of three/ five years of graduate or post-graduate studies as they choose and join the relevant Institute for research in the chosen field. This specialist approach in the field of higher education will benefit the discipline concerned to a great extent, besides building a strong academic community.

C) Disparities between Government schools and Private schools:

        There is an unedifying divide between Government schools and private schools in areas such as education and sports facilities. This has to be narrowed down with concerted, collaborative and coordinated action between the two sectors. Government can ask private schools to help state schools by lending teaching staff and sharing their sports and other physical facilities for a few years while the government upgrades its facilities. The Government can provide high quality, online bite sized lessons, with associated activities, ideas and worksheets, for children aged 5 to 16 covering all of the curriculum on its website for the benefit of teachers, students and parents. 

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Interview given to Sobhana K Nair, Mumbai Mirror on 30th of December 2015

Interview given to Sobhana K Nair, Mumbai Mirror on 30th of December 2015

Q) Why do you say that Akhanda Bharath is a cultural concept and not

political. Could you please elucidate further.

A) In fact, Bharathkhand is a Puranic geographic term. When looked at etymologically,

Bharath denotes ‘Light’ that is Jnana. The process of ‘realisation of

soul’ is described as transition from darkness to Light. The Knowledge

and the Process (sadhana) through which the realisation can be

attained form the basis of the Bharath culture. Ancient Indian

literature –Vedic and non-Vedic, Sanskrit and others- unanimously

subscribe to the ultimate goal of man and suggest a process to achieve

it through variety of ritual (religious) or non-ritual practices like

yoga, tapas, etc. Many religions and Darshanas sprouted from this

culture. Therefore, Bharath  is a unique cultural denomination with a

strong secular import. 

Q) Historically, at any point, are you of the opinion that Akhanda

Bharath existed?

A)  ‘Akhand’ is a recent prefix necessitated during freedom struggle of

India to prevent the division of country on communal lines. In India,

religion had never been the basis for forming political units. Neither

any religion nor politics united the entire sub-continent. Only the

culture based on secular Dharma served as unifying force. The learned

freedom fighters, nationalistic spiritual masters and social reformers

during freedom struggle advocated for the unity of people based on

secular Bharath Culture. But the political interests overpowered the cultural

ethos in 1947. Nevertheless, the nature of Bharath culture, inclusiveness, stayed deeply rooted in Indians. That is why, a Bharateeya/Indian yearns for Akhanda Bharath. If the politics

are moderated, economic and cultural integration is quite possible and

facilitates the SARC countries emerging as a strong consortium.

Q) As ICHR chairperson will you be undertaking any project on the issue? 

A) It is the Council that decides on research projects.

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