J,
I noticed the announcements for the training classes on Saiva Siddhanta and classical literature. You are consistently introducing a series of instructors. Is there a connection between these training programs, or are the classes structured based on the specific fields in which the instructors specialize?
Senthilnathan, C.
Dear Senthil,
I envision education as an integrated experience that combines art, literature, and science. There is an intersection among these disciplines that Nitya Chaitanya Yati described as the Symphony of Values.
A significant issue I observe in our Tamil intellectual landscape is the lack of a solid intellectual foundation among people here. Consequently, they readily embrace whatever is new in literature or social thought from the West. However, there is insufficient intellectual training to engage with these ideas deeply. As a result, knowledge is often acquired through isolated quotes, leading to a constructed understanding based on imagination. For many, the responsibility of critical thinking seems to rest solely with Europeans; we merely need to quote them.
I now participate in national-level literary forums in India. I find the English literary scene even more lacking than ours, as it often relies on knowledge derived from Sunday supplements. I am struck by the immense self-confidence that these Indian literary festivals instill in me.
On the other hand, foundational education exists here, featuring traditional scholars in Saiva Siddhanta and Vaishnava Siddhanta. However, for these scholars, this knowledge is perceived as ancestral wisdom—something to be learned and followed precisely as it is, without any connection to modern thought. Consequently, their intellectual training is largely confined to understanding the texts.
What I envision is an intellectual connection that fosters a keen, holistic understanding in students. This understanding could develop when they are introduced to Shaivite and Vaishnavite literature, Indian intellectual traditions, Western intellectual traditions, and Western artistic traditions simultaneously. It is impossible to predict how and in whom this transformation will occur. I am actively working towards this goal, hoping it will eventually materialize.
As I expected, young writers have not participated widely in this initiative. Most of them lack an interest in learning. They tend to write repetitively about their limited experiences, utilizing the literary forms they have learned over the past year or two. Once they begin writing, they often become unable to listen to alternative perspectives. These trends have persisted here for a century, and I believe a break from this pattern is essential.
I view Ayurveda through this lens as well. Understanding one’s own body is a fundamental necessity for every individual. For instance, we often discuss food by simply labeling it as ‘hot’ or ‘cold,’ yet this conversation lacks any Ayurvedic foundation. A brief introduction to Ayurveda could help us better understand our food choices and lifestyles, enabling us to make natural corrections to our lives and bodies.
Ayurveda is not merely a system of medicine; it represents a comprehensive Indian body of knowledge that assists us in navigating our daily lives.
It encompasses its own principles and methods of inquiry related to life, which are essential for any thoughtful individual. These principles become even more significant when they are integrated with other Indian systems of thought.
I strive to identify experts in each field and create opportunities to showcase their knowledge. However, the level of participation has fallen short of my expectations. There appears to be a natural inclination toward laziness, along with various excuses. Despite this, I remain undeterred by negative reactions.
Jeyamohan
