Is there any Indian way of Methodology?

Research would not be possible without an appropriate methodological source. When we apply any specific methodology, we need to be more cautious, as we may use irrelevant methods. Now, the question of whether there exists a distinctly Indian way of writing methodological approaches in thought is complex and undoubtedly multifaceted, touching upon the issues of epistemology, cultural identity, and the philosophy of knowledge. To explore it, it is imperative to delve into the augmentative intellectual tradition of India, examine the historical context of knowledge production in the region, and consider the contemporary purview of academics. The concept of an Indian way immediately invokes the idea of a uniquely Indian perspective or methodology rooted in the nation’s cultural, intellectual, and historical context. However, it’s crucial to approach this idea with nuance, avoiding essentialist or reductionist interpretations that might oversimplify the diverse and dynamic nature of Indian thought.

With the enriching intellectual traditions that have flourished from the ancient Vedic period to the present, India has been home to many schools, spiritual traditions, and systems of thought. These include the six schools of Hindu Darsana or philosophy (Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and Vedanta), as well as heterodox traditions such as Buddhism and Jainism, each with its own epistemological and methodological approach. One of the most distinctive features of Indian traditions is their emphasis on integrating theory and practice. Unlike some Western traditions that have tended to separate abstract reasoning from practical application, many Indian schools of thought have insisted on the inseparability of intellectual inquiry and lived experience. This is evident in concepts such as Darsana (often translated as philosophy, but that certainly differs from the modern western notion philosophy), which implies abstract theorizing and a holistic way of perceiving and engaging with reality. Another critical aspect of Indian methodology is the emphasis on debate and dialectical reasoning. The tradition of vada, or structured discussion, has been central to the development of Indian thought for millennia. This tradition encouraged the rigorous examination of different viewpoints and the refinement of arguments through dialogue and contestation. The Buddhist philosopher Nagarjuna‘s use of dialectical reasoning to deconstruct all positions and reveal the ultimate emptiness (sunyata) of all phenomena is a prime example of this approach.

Pramana, (valid means of knowledge), is another fundamental element in Indian epistemology that could inform an Indian methodological approach. Different schools recognized various numbers of pramanas, but common ones include perception (pratyaksha), inference (anumana), and testimony (Shabda). The rigorous analysis of these means of knowledge and their application for inquiry represents a sophisticated epistemological framework that could be considered distinctively Indian. However, it’s important to note that these traditions were not monolithic or static. They evolved, influenced by internal debates and external encounters. The interaction between different schools of thought within India and their encounters with external traditions led to the continuous development and refinement of methodological approaches.

When considering whether there is an Indian way of defining methodological approaches in thought, we must also grapple with the impact of colonialism and the subsequent postcolonial context. The British colonial period saw the imposition of Western educational systems and intellectual frameworks on India, leading to what some scholars have termed epistemic violence – the marginalisation or delegitimisation of indigenous knowledge systems. In the post-colonial era, Indian thinkers have grappled with the challenge of reclaiming and revalidating Indigenous knowledge systems while engaging with global intellectual currents. This has led to various attempts to articulate distinctly Indian knowledge production and methodological approaches. For instance, the philosopher Daya Krishna advocated for comparative philosophy, which sought to bring Indian traditions into a dialogue with Western philosophy on equal terms rather than simply applying Western frameworks to Indian thought.

The sociologist Shiv Visvanathan has proposed the concept of cognitive justice, which argues for recognising and validating diverse knowledge systems, including those marginalised or discredited by dominant Western paradigms. This approach emphasizses the importance of epistemological pluralism and the need to develop methodologies that accommodate multiple ways of knowing. In the field of social sciences, scholars like Rajni Kothari have advocated for developing indigenous methods that are more attuned to the realities of Indian society. Kothari argued that Western social science models often failed to capture the complexities of Indian social and political life adequately and called for new approaches rooted in Indian experiences and categories of thought. Some Indian scientists and philosophers promote the idea of Swadeshi science, which represents another attempt to articulate a specifically Indian approach to knowledge production. This concept, inspired by Gandhi’s idea of self-reliance, calls for developing scientific methodologies responsive to local needs and contexts rather than importing Western scientific paradigms.

Anubhava, or direct experience as a source of knowledge, is another essential element in many Indian traditions that could inform an Indian methodological approach. This emphasis on experiential knowledge challenges the importance of textual or theoretical knowledge in many Western academic traditions. It could lead to methodologies that give greater weight to lived experience and embodied wisdom. It’s also worth considering how contemporary developments in global academia might intersect with the idea of an Indian methodology. For instance, the decolonial turn in social sciences and humanities has increased interest in non-Western knowledge systems and methodologies. This global context might provide new opportunities to define and disseminate Indian approaches to methodology. In that endeavour, we must also grapple with India’s internal diversity and make sure to do it justice. India has numerous linguistic, cultural, and religious traditions, each with its intellectual heritage. A genuinely Indian methodology would have to find ways to engage with this diversity without falling into homogenisation or essentialism.

Lastly, while distinctive elements in Indian intellectual traditions could inform a particular approach to methodology, the idea of a singular or essentialist Indian methodology is problematic. Instead, we might think in terms of a plurality of Indian methodological approaches that draw on the rich heritage of Indian thought while also engaging dynamically with global intellectual currents. These approaches could be characterised by their emphasis on integrating theory and practice, holistic and non-dualistic thinking, epistemological pluralism, and the recognition of ethical and spiritual dimensions of knowledge. They might also be distinguished by their acknowledgment of specifically Indian concepts and categories of thought and their awareness of the subcontinent’s historical and cultural context. However, Indian methodological approaches should be regarded as contributions to a global conversation about knowledge production and methodology and not as hermetically sealed or exclusively Indian frameworks. The real value of exploring India’s approaches to methodology lies not in asserting cultural exceptionalism but in enriching the global pool of intellectual resources to address the complex challenges of our time. Ultimately, whether there is an Indian way of crafting intellectual methodologies cannot be answered with a simple yes or no. Instead, the investigation opens up a vast field of research about the nature of knowledge, the relationship between cultural context and intellectual production, and the possibilities for genuine intercultural dialogue in the realm of ideas. As we grapple with these questions, we will find that exploring Indian methodological approaches contributes to a more diverse, inclusive, and holistic conversation about methodology.