Decoding Indian Knowledge Systems: Key Takeaways from the Workshop

The Natioal Workshop on IKS and Indian Studies organized by the Department of English, MKBU, in collaboration with KCG, was a two-day learning experience that completely changed my understanding of my future outlook.

Day One: Rethinking the Starting Point

The seminar began with a lecture that immediately set the tone. The core issue raised was difficult to ignore: why do students of English literature in India instinctively rely on Western theoretical frameworks as their primary tools of analysis?

We are trained to work with structuralism, psychoanalysis, Marxism, and post-structuralism. These are not optional frameworks—they often become the default language of interpretation. Yet, many of us cannot explain foundational Indian concepts like pramana, arthapatti, or the logical systems of Nyaya with the same clarity.

The argument presented was not a rejection of Western theory. Instead, it questioned dependency. India possesses deeply developed epistemological traditions—Nyaya logic, Mimamsa interpretation, Bhartrhari’s philosophy of language—that are equally rigorous and intellectually demanding. The issue is not what we read, but what we ignore.

The most convincing moment came through application. Rasa theory, originating in Bharata’s Natyashastra and elaborated by Abhinavagupta, was used as a complete analytical framework. It does not merely describe emotions—it systematically explains how aesthetic experience is constructed through stimulus, response, and emotional transformation.

Applied to a modern English text, it worked with precision. It was not decorative or symbolic—it functioned as a full methodology.

That was the unsettling part.

It forced a question I had never seriously asked: why had I never been trained to use this?

Ecology and Emotion: A Different Way of Seeing

The next session shifted the discussion into literary ecology through the lens of Tinai aesthetics from classical Tamil literature.

At first, it seemed highly specific. It quickly became one of the most expansive frameworks introduced during the seminar.

The Tinai system maps emotional states onto ecological landscapes—mountains, forests, agricultural land, coasts, and deserts—each associated with specific moods, times, and human experiences. But unlike Western literary traditions, this is not metaphor.

It is ontology.

Human emotion and environment are not separate entities; they are expressions of the same underlying structure.

This distinction matters. Much of Western ecocriticism begins from a perceived divide between human beings and nature. Tinai begins from unity.

When applied to English poetry—for example, seasonal imagery in Romantic poetry—it offered a sharper vocabulary. What Western criticism often describes vaguely, Tinai defines structurally.

The implication was clear: Indian frameworks do not merely replicate existing theories. They provide conceptual tools where current vocabulary falls short.

Theory Meets Practice: Paper Presentations

The paper presentations tested whether these frameworks could move beyond theory into actual analysis.

Some key insights stood out:

The figure of Krishna as a trickster archetype demonstrated that comparative mythology need not rely on Western reference points. Indigenous traditions are sufficient in themselves.
A discussion on pedagogy raised a practical concern: introducing IKS only at postgraduate level may be too late. By then, intellectual habits are already shaped. Early exposure is necessary if these frameworks are to become natural modes of thinking.
A comparative study between Lepcha oral traditions and Tinai poetics showed that non-Western traditions can be placed in dialogue without requiring Western mediation. This redefines what comparative literature can look like.

Other papers explored connections between Western texts and Indian philosophy:

Romantic poetry read through Advaita Vedanta revealed philosophical parallels that deepen interpretation.
A comparison between Robinson Crusoe and the Bhagavad Gita highlighted shared structures of crisis, isolation, and ethical action.
Coastal aesthetics from Tinai were linked to contemporary climate narratives, suggesting that older frameworks may offer insights into modern concerns.

These sessions proved something important: IKS is not abstract theory. It can withstand analytical application.

Day Two: Changing How We Teach and Learn

The second day began with a critique not of content, but of method.

If Indian Knowledge Systems are taught within rigid, hierarchical classroom structures, their purpose is undermined. A decolonial framework cannot be delivered through a colonial pedagogy.

The alternative proposed was Samvada—dialogue-driven learning rooted in questioning. In this model, knowledge emerges through inquiry, not passive reception.

This was not just a critique of teaching—it was a critique of learning.

It suggested that students must move beyond reproducing accepted interpretations and begin engaging texts through genuine questioning.

Reversing the Direction of Influence

Another session challenged a deeply ingrained assumption: that intellectual influence flows from West to East.

Examples from literary history complicate this narrative:

The conclusion of The Waste Land draws directly from the Upanishads.

Yeats’ philosophical framework reflects engagement with Indian thought.

Emerson’s ideas echo Vedantic concepts.

These are not superficial borrowings. They are structural influences.

Reading these texts without acknowledging that context results in incomplete interpretation.

Language, Grammar, and Translation

A historical exploration of Indian linguistic traditions highlighted the sophistication of early grammatical and philosophical thought.

Panini’s system anticipated modern linguistic theory. Bhartrhari’s ideas about language and thought prefigure later Western philosophy.

The discussion on translation introduced a key concept: Anuvad—to “speak after.”

Translation, in this sense, is not replication but continuation. It involves transformation, not equivalence.

This reframes how we approach translated texts—not as imperfect copies, but as evolving interpretations shaped by linguistic and conceptual differences.

Reclaiming Feminine Thought

The final lecture focused on the concept of the Divine Feminine, particularly the idea of Shakti.

Rather than constructing new frameworks for feminine identity, it argued that such frameworks already exist within Indian traditions. The task is not invention, but recovery.

This perspective shifts feminist discourse from creation to rediscovery—an important distinction in the Indian context.

What I Am Taking Forward

I want to be precise about what changes for me after these two days:
I now see Rasa and Nyaya as usable analytical tools, not supplementary ideas.
I cannot read certain Western texts without considering their Indian philosophical connections.
I will approach translation as interpretive continuation, not equivalence.
The Tinai framework offers a more precise way to analyse ecological themes.
Feminist inquiry, in this context, requires engaging with existing indigenous frameworks, not only imported theory.
Most importantly, learning itself must become dialogic, driven by questions rather than answers.

Closing Reflection

The seminar has ended, but its implications have not.

I entered as a student trained almost entirely within Western interpretive systems. I left with the beginning of a different approach—one that is not oppositional, not nostalgic, and not ideological, but genuinely comparative.

The real work begins now—in reading, writing, and applying these frameworks independently.

Because ultimately, what matters is not what was presented during those two days, but whether it changes how I think when no one is watching.

Seminar Details Overview

Category	Details / Access
Title	Indian Knowledge Systems and English Studies
Schedule	Plenary Sessions and Paper Presentations
Photo Gallery	📸 Photo Album of the Seminar
Recordings	🎥 Live Stream & Video Archive
Resources	Concept Note
Scope	Multidisciplinary sub-themes bridging IKS and Literary Theory

1. Breaking Free from Borrowed Theories: Dushyant Nimavat

Questioning Our Habits One of the most striking lessons here was realizing how blindly we rely on Western frameworks. Dushyant Nimavat pointed out that theories like structuralism and postcolonialism are used so often that we rarely stop to ask if they actually fit the Indian texts we are studying. This made me rethink my own writing habits, where I often force a text to match a popular Western theory instead of letting the text’s own culture guide my analysis.

Indian Logic as a Tool for Reading Nimavat didn't just point out the problem; he offered a solution. He introduced Indian systems of logic, specifically from the Nyaya tradition, as powerful tools for literary analysis:

Pratyaksha (Direct Perception): Similar to the Western idea of "close reading," focusing on what is visibly written on the page.
Anumana (Inference): Used to read between the lines and figure out hidden motives or themes.
Arthapatti (Postulation): The fascinating process of guessing unsaid meanings based on story clues.

My Learning Outcome: I learned to critically evaluate whether a Western theory actually fits a text before applying it. Moving forward, I am equipped to actively incorporate Indian logical frameworks, like Nyaya, to perform deeper and more culturally relevant textual analysis.

2. Nature and Human Feelings: Kalyani Vallath

A New Way to Look at Emotions Kalyani Vallath introduced a groundbreaking idea from classical Tamil poetry that completely changed how I view emotions in stories: Tinai aesthetics. Usually, Western theories treat human feelings as internal, private events happening inside a character's head. The Tinai system, however, argues that our feelings are deeply connected to the natural world our local landscape, climate, and surroundings.

Mapping Emotions to Landscapes Vallath explained how the Tinai framework links specific human feelings to five geographic regions. For example, mountains (Kurinji) are tied to secret lovers' meetings, while the arid desert (Palai) represents hardship and painful separation. By using this ancient method to analyze Thomas Hardy’s The Return of the Native (where the dark heath reflects the characters' doom), Vallath proved that Tinai isn't just for regional poems.

My Learning Outcome: I realized that emotions in literature are not just internal psychological states, but deeply ecological ones. I now have a new, highly effective ecocritical lens (Tinai) to analyze how landscapes actively shape character psychology in both Indian and global texts.

3. Rethinking the Classroom: Kalyan Chattopadhyay

Moving Past Passive Learning Thinking about my own time as a student, Kalyan Chattopadhyay’s talk hit close to home. He criticized the leftover colonial habits in our schools, where students are often treated as empty containers waiting to be filled with facts, rather than active thinkers.

Bringing the NEP 2020 to Life Highlighting the National Education Policy (NEP) 2020, he stressed the urgent need to bring IKS into our daily lessons. He suggested using philosophies like Vedanta and emotional theories like Rasa to teach literature. Most importantly, he clarified that this isn't about throwing out Western teaching methods, but creating a two-way conversation.

My Learning Outcome: This session shifted my mindset from being a passive receiver of facts to an active participant in knowledge creation. I learned the importance of using indigenous philosophies in discussions to build the independent, critical thinking skills necessary for modern research. Plenary Day 2 - Sachdeva, Bhattacharya, Ketkar

4. Finding Shared Roots: Ashok Sachdev

Uncovering Hidden Connections Ashok Sachdev’s presentation was an eye-opener, revealing the deep, hidden links between ancient Indian philosophy and classic Western literature. He showed how famous British and American authors didn't just use Indian ideas as exotic decorations, but turned to them for real spiritual comfort during the modern era's darkest times.

From T.S. Eliot to Shakespeare A great example was his breakdown of T.S. Eliot’s The Waste Land, showing how a poem famous for Western despair finds peace in the Upanishads, ending with "Shanti." Sachdev also compared Shakespeare’s Hamlet to Arjuna from the Mahabharata. Both heroes are frozen by difficult moral choices. By viewing Hamlet through the Indian idea of Dharma (duty), Sachdev offered a fresh way to understand the play.

My Learning Outcome: I developed a strong comparative mindset. I now understand that I can confidently analyze canonical Western texts through Indian philosophical concepts (like Dharma or Karma), revealing shared, cross-cultural human experiences rather than seeing East and West as entirely separate.

5. Language as a Creator of Reality: Atanu Bhattacharya

More Than Just Words Atanu Bhattacharya asked us to rethink what language actually is. Moving away from the basic idea that language is just a tool for talking, he focused on the Indian belief that language (Bhasha) is the core foundation of reality and human thought.

Ancient Grammar and Modern Meaning Looking at Panini’s ancient work, the Ashtadhyayi, Bhattacharya showed that Indian scholars created a highly logical system for language thousands of years before Western linguists. He explained how ancient concepts of words (Shabda) and speech (Vak) are tied to how we think. He contrasted this deep, philosophical view with the mechanical, rule-heavy way language was taught by British colonial schools.

My Learning Outcome: I fundamentally changed my understanding of language from viewing it merely as a communication tool to seeing it as an active creator of reality. This prompts me to look closer at the linguistic structures in literature through the highly advanced lens of ancient Indian grammar.

6. A New View on Translation: Sachin Ketkar

Beyond Word-for-Word Matching Sachin Ketkar broke down the simple idea that translation is just about finding the exact matching word in another language. He argued that trying to find perfect English words for deep Indian concepts like Dharma or Karma is basically impossible. Languages carry rich histories and cultural vibes that can't just be swapped out.

Translation as Creative Rewriting Instead of feeling sad about what gets "lost" in translation, Ketkar encouraged us to focus on what is created. He talked about the Indian idea of Anuvad (which means "saying after"), treating translation as a creative retelling. Using Sri Aurobindo’s English version of the Rig Veda as an example, Ketkar showed how translators act as important cultural bridge-builders.

My Learning Outcome: I learned to stop viewing translation as a mechanical word-swap and start seeing it as a creative, cultural interpretation (Anuvad). In my future studies, I will pay much closer attention to what new meanings are generated in translated texts, rather than just worrying about what was lost.

In addition, I had the opportunity to anchor sir’s lecture, which turned out to be a truly memorable experience. Having studied under his guidance during my undergraduate years, it felt like a profound honour to introduce and host my own professor.

7. Exploring Female Power: Amrita Das

Blending Feminist Ideas In a very thoughtful presentation, Amrita Das combined Indian ideas of female power (Shakti) with the feminist theories of French thinker Luce Irigaray. She pointed out the difference between mainstream Western feminism (which often fights to be exactly "equal" or the same as men) and Irigaray’s focus on being uniquely different, arguing that a woman's identity should stand entirely on its own.

Drawing Strength from Tradition Dr. Das linked these modern ideas to ancient Indian spirituality. She showed how concepts like Prana (life energy) and Prakriti (the active energy of the universe) act as natural sources of female strength. Using modern books like The Girl and the Goddess, she proved that for many Indian women, real empowerment comes from reconnecting with their own cultural roots.

My Learning Outcome: I gained a much more nuanced understanding of feminist theory. By blending Western post-structuralism with Indian concepts of cosmic female energy (Prakriti and Shakti), I now have a fresh, deeply empowering framework to analyze female characters and authors in literature.

Student Research Highlights

While the main speakers provided the big ideas, the student presentations showed how to actually use them in real research. Watching my classmates apply these heavy concepts to specific texts was incredibly inspiring.

Two papers really stood out:

Ruchi Joshi drew a smart connection between the modern Western theory of Aporia (when a text contradicts itself) and the ancient Indian idea of Neti Neti ("not this, not that"). She showed how both traditions, though thousands of years apart, try to understand the limits of human language.

Vijay Mangukiya gave a great comparative study on the Indian mystic poet Kabir and the American writer Ralph Waldo Emerson. He traced how both men rebelled against strict, organized religion and instead promoted a direct, personal relationship with the divine.

Conclusion: A Shift in Perspective

The National Seminar on Indian Knowledge Systems and English Studies was much more than just a typical college event. It completely changed my way of thinking. It proved that the future of studying literature in India shouldn't be limited to just one culture or a blind acceptance of Western theories. The future requires an open conversation between different traditions.

I am walking away from this seminar with a much larger toolkit for my studies and a renewed respect for India's intellectual history. As Indian students of English, we have a unique advantage: we can use the best of both worlds. We can use Western philosophy alongside Indian logic, or mix modern feminism with ancient ideas of female power. I am excited to bring these blended ideas into my future research, making sure my work is globally relevant but still firmly planted in my own cultural roots.

These images highlight key moments of my participation and reflect my academic engagement and learning experience during the seminar: