Disclaimer: This is my first post here, and writing is not my strong suit, so it is very poorly thought out and kinda can be rambling in certain bits. Kinda stream of thought way of writing with some repetition here and there, also kinda missing a citation. Please just bear with me here.  

Historical context

During the late 1400’s to early 1500’s, a new figure appeared in the philosophical tradition under the name of Raghunatha Siromani. He was a brahmin of ordinary origin with a point of interest, except for the fact that his grandfather, Sulapani, wrote a minor commentary about a Sanskrit Smriti. He studied at a university in Mithila that was the centre for Brahmanical learning, and he even went on to be a chancellor at the institution; however, he found it to be too conservative and chose to return to his original home in what is modern-day Nadia in West Bengal. This hometown was part of the Bengal sultanate that was presently ruled by the liberal minded Hussain Shah, who multiplied institutions in Brahmanical ones. In this open environment, Raghunatha would go on to rewrite the entire field of logic and indirectly begin what can be considered the earliest forms of Modernity within South Asia. 

Before we go any further, we need to understand what Raghunatha’s works were and conduct a broader examination of their social implications for the time. Also, I will be abbreviating Raghunatha Shiromani with the initials RS for the rest of this discussion to make it easier to write.

Skepticism and Reason in the School of New Logic

Basically, RS was a part of the Navya Nyaya school of philosophy that was originally founded by Gangesa in the first half of the 14th century, when he unified the traditional school of Nyaya (logic) and Vaisheshika (metaphysics) together in his magnum opus, the “Tattvachinatmani” (Jewel of thought on the Nature of things). RS, during his lifetime, wrote multiple commentaries or Bhasya on multiple historical texts such as the Nyaya sutra, Nyayakusumanjali, and Gangesa works as well. Traditionally, the Bhasya is supposed to provide clarification about grey areas and expand on the pre-existing literature, but there was always a degree of deference to these ancient works, and one couldn’t understand the precepts that were presented.  

RS on the other hand extensively challenged a lot of these assumptions as he did a thing that the author Janardan Ganeri calls “being in a discussion with tradition”, where activity challenges some of the pre-existing states made in the work using logic and reason to ensure the arguments being presented isn’t simply considered as true due to traditional rather there is a logical basis for the points being made. What RS was doing here is shifting the onus of inquiry into the hands of the individuals and challenging the traditional norms that were previously set in place. He doesn’t reject tradition completely, but he emphasizes the need for skepticism and examination of ideas through a lens of neutrality. I am just doing a direct quote from his works, which can explain his point:

“The demonstration of these matters, which I have carefully explained, is contrary to the conclusions reached by all the other disciplines. These matters spoken of should not be cast aside without reflection just because they are contrary to accepted opinion; scholars should consider them carefully. Bowing to those who know the truth concerning matters of all the sciences, bowing to people like you [the reader], I pray you consider my sayings with sympathy. This method, though less honoured, has been employed by wise men of the past; namely that one asks other people of learning to consider one’s own words (Inquiry into the True Nature of Things 1915: 79,1-80,3; trans. Potter 1957: 89-90).”

Continue reading The End of Pre-colonial Modernity and it’s Present Implications