জেগে বা ঘুমিয়ে– ‘ভারতীয়’ দর্শনে Hangs between Sleeping and Waking —‘Indian Philosophy

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Debaprasad Bandyopadhyay

দেবপ্রসাদ বন্দ্যোপাধ্যায়

 Indian Statistical Institute, Kolkata

January 18, 2007

Tepantar .Vol. V (pp.141-66) Kolkata: Sanhati

Abstract: 

লেখক জাগা আর ঘুমনোর তফাত করতে না পেরে আতান্তরে পড়েছেন. মুস্কিলআসান করতে মান্ডুক্যোপনিষদ পড়তে বসলেন. এবং ব্যাক্তিগত অভিজ্ঞতা-র বর্ণনা দিতে গিয়ে কর্মের তত্ত্ব ব্যাখ্যা করলেন. শেষ করলেন লালন এর উদ্ধৃতি দিয়ে. এইভাবেই এক হয়ে গেল উঁচু আর নিচু-র দর্শন.

This paper discusses three types (excluding the fourth one introduced by Abhinavagupta) of sleeping as depicted in Mandyukoponisad in connection with the three states or gradations of falsehood. The author of the paper follows kalidas Bhattacharyay’s commentary in this regard.
What is to be mentioned here that there here are four types of “languages” in association with the sleeping/waking states: baikhari (speaking in waking-state[jagrat] with arbitrary ephemeral epi-phenomenal utilitarian sign-systems, falsest state), madhyama (speaking in falser dream-state or svapnavastha), pasyanti (unspeaking in a deepest sleeping-state or susupti; false-state) and paravak (‘para’ means ‘beyond’ and ‘vak’ is speaking); this transcendental unspoken and unspeakable zone is to be achieved by practicing certain formal or non-formal techniques to be found within the body. It is neither true nor false, but we cannot describe it by means of baikhari, madhyama etc. It is something “beyond” logos and not related to “God” per se. Supreme God is perceived in deep dreaming, i.e., a false state). At this level, silenceme would gulp down non-silenceme. What is to be mentioned here is that the different body-parts and channels within the corporeal are related to these four states of (non-/) speeches.
The ultimate goal is to achieve such paravak with the help of our own body without deploying any formal method. Cessation of desired labor is to be desired here—a typical non-contradictory contradiction or aporia. Subject-object-merger occurs with identity in difference as small i is (not) merged with the big I. However, we have to “return” to the practical world after achieving that (….) for the sake of “lokosamgraha” (roughly speaking, social commitment/engagement). We have to tell the stories of paravak, supposed meta-zone of silenceme, by means of subtle baikhari to other. Thus the problem of karma (work/labor and its subsequent divisions: pravritti, nivritti, sakam, niskam– the work with desire and non-desire)is also discussed here.
Downloadable document is in Bengali.

[For better understanding of this paper cf. SSRN abstracts: http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2080774, http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2040442, http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2019457%5D

 

Number of Pages in PDF File: 15

Keywords: three states or gradations of falsehood, baikhari (speaking in waking-state[jagrat] with arbitrary ephemeral epi-phenomenal utilitarian sign-systems, falsest state), madhyama (speaking in falser dream-state or svapnavastha), pasyanti (unspeaking in a deepest sleeping-state or susupti; false-state),

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About Debaprasad Bandyopadhyay

Debaprasad Bandyopdhyay (b. 1965), through his 25 years journey in the realm of institutionalized academics did 27 different types of works, which are someway different from the earlier paradigms or, one might say that those works are not only mere reproductions of his inherited institutionalized cultural capital or a mimicry of a colonially imposed model that leads to intellectual anorexia or rather a type falsification of earlier paradigms. However, that might be not only a lofty claim but it also hid the fact that all our information and knowledge are socially accumulated knowledge that was, it is matter of regret, posed as private property through the sign © and the wisdom is rarely available. Bandyopadhyay’s works and projects are the products of his social milieu. Bandyopadhyay is a local sub-altern public sphere academician, who avoids the technical intelligentsia (followers of Sahib’s models and they are not committed to the persons who are accommodating surplus work-time to them by performing surplus labour) or inorganic intellectuals and thus fails to be a part of academic tribe and its subsequent socialization process. Of course, that socialization process does not lead to legendary Socratic dialogue. He is also a political activist though he has not affiliated to any political parties as he was always talking about the corporatization of political parties within the money-sign-based democratic system. He is a regular participant in TV and radio talk-shows and documentary films, street-corners’ talks and International seminars on socio-political, psychological, linguistic, environmental and economic issues. He also writes editorial columns in newspapers. He is also a part of parallel academics as it is found in West Bengal’s Little Magazine Movement, though that was not counted as the part his academic pursuit by his parent institute. His parent institute justifiably does not believe in the domain of parallel academics as this unorganized sector does not directly contribute in the transactions of formal/organized print capitalist eco-enemy paper-publication. Though the dissemination of knowledge is also observed in this space of these parallel academics as all these writings in public sphere simultaneously influence the classroom-discourse and some of them are translated into English, French and Italian. Not only that, Bandyopadhyay also sought engagement with the people, who, by supplying their surplus labour, are sustaining his livelihood. Bandyopadhyay, a linguist by training and a Ph.D.-holder (1996), a junior lecturer (1999-2011) in an autonomous central government institute in India, tries his best for those from he has received and is receiving the manifestation of surplus labour by executing some self-funded projects on economic issues in West Bengal, India. Recently he has got a consolation promotion to the post of Assistant Professor. He has done following 27 research works: 1. Crippled Creativity: An inquiry into language, psyche, society: 2. VALENCY OF BANGLA VERB AND PROBLEM OF COMPOUND VERBS: 3. Archaeology of Bangla Grammar : 4. CAN COMPUTER SPEAK? 5. FUZZY LOGICAL EXPRESSION IN BANGLA : 6. FOLKLORE AND FOLK-LANGUAGE: MYTH OR REALITY? 7. HISTORICISM IN THE DISCOURSE OF BANGLA LANGUAGE AND LITERATURE 8. ABHABA, ECP, DELETION AND TRACE 9. SVATVA OR MY-NESS AND ECONOMIC ENTITLEMEMT 10. TRANSLATION STUDIES 11. MASCULINITY STUDIES 12. YAYATI & BABAR COMPLEX 13. SOCIO-ECONOMIC SURVEYS IN AGRICULTURE AND INDUSTRY IN WEST BENGAL 14. CONCEPT OF BODY IN INDIAN PHILOSOPHY AND ARCHITECTURE 15. THE CONCEPT OF ERROR (KHYATI) IN MAD-(WO)MEN’S LANGUAGE 16. THE CONCEPT OF PERCEPTUAL TIME AND GRAMMATICAL TIME IN BANGLA 17. BANGLA CALLIGRAPHY, LANGUAGE ART AND LINGUISTIC PEDAGOGY 18. WO(L)D SPACES: NON-EXISTENCE OF WORDS 19. ANEKANTA METHODS 20. SILENCEME: SILENT OTHER IN LINGUISTICS 21. IMAGINED BOUDARIES AND PRE-COLONIAL INDIAN IMAGI-NATION 22. MAKING OF THE INDIAN PHILOSOPHY OF SCIENCE 23. SEGMENTING THE SUPRASEGMENTALS : MUSICKING IN SPEAKING 24. INTERPRETING GENETIC STRUCTURE BY DEPLOYING LINGUISTIC STRUCTURE 25. GLOTTOPOLITICS OF LINGUISTIC SUBALTERNITY OR AN AGENDA FOR PLANNING FROM BELOW 26. SEMIOTICS OF PHOTOGRAPHY 27. SOCIOLOGY OF CONTEMPORARY ACADEMICS
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