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Tan Chung Institute of Chinese Studies, India HIMALAYA CALLING The Origins of and U020hc_9781938134593_tp.indd 1 5/2/15 5:14 pm May 2, 2013 14:6 BC: 8831 - Probability and Statistical Theory PST˙ws This page intentionally left blank HIMALAYA CALLING The Origins of and Tan Chung Institute of Chinese Studies, India World Century U020hc_9781938134593_tp.indd 2 5/2/15 5:14 pm Published by World Century Publishing Corporation 27 Warren Street, Suite 401-402, Hackensack, NJ 07601 British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. HIMALAYA CALLING The Origins of China and India Copyright © 2015 by World Century Publishing Corporation All rights reserved. This book, or parts thereof, may not be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage and retrieval system now known or to be invented, without written permission from the publisher. For photocopying of material in this volume, please pay a copying fee through the Copyright Clearance Center, Inc., 222 Rosewood Drive, Danvers, MA 01923, USA. In this case permission to photocopy is not required from the publisher. ISBN 978-1-938134-59-3 In-house Editor: Sandhya Venkatesh Typeset by Stallion Press Email: [email protected] Printed in Singapore Sandhya - Himalaya Calling.indd 1 18/3/2015 4:57:45 PM 9”x 6” b1937 Himalaya Calling: The Origins of China and India Dedicated to Ji Xianlin ᆓ㗑᷇ (1911–2009) Eternal Camaraderie in Chindia b1937_FM.indd v 3/10/2015 1:42:21 PM May 2, 2013 14:6 BC: 8831 - Probability and Statistical Theory PST˙ws This page intentionally left blank 9”x 6” b1937 Himalaya Calling: The Origins of China and India FOREWORD It is the historian’s constant endeavour to prevent the present from colour- ing our view of the past, but not vice versa. In this attempt, he uses several tools to strive for as objective an understanding of the past as possible. Himalaya Calling is one of the more successful attempts to understand India and China through the prisms of civilization, culture and historical origins. By positing a Himalaya sphere as a geo-civilizational paradigm, Dr. Tan Chung stands in a long line of those who have seen India and China in civilizational and cultural terms — Tagore, Tan Yun-shan, Ji Xianlin, Xu Beihong, P.C. Bagchi, Amartya Sen, among others. But this work goes further than reflecting two great civilizational tradi- tions, the links between them and creating understanding between them. The basic message of the book is that India and China share origins, have been linked through the ages, and complement each other. “Our intelli- gence, knowledge and scholarship actually are rooted in a past that is uni- fied and comes from one civilization”, is the central argument of this work of deep and persuasive scholarship. This is not an easy message when the headlines and television channels focus on the ephemeral, on issues that count for less in the long duration civilizational and historical terms that Dr. Tan uses. Dr. Tan addresses those issues too, as in Chapter 4 when he discusses the India–China boundary issue. There is a fundamental truth about borders that emerges from the manner in which Dr. Tan approaches this issue. Throughout history, borders have been zones of contact, diffusion, and cultural and ethnic mingling between civilizations and cultures, as opposed to boundaries vii bb1937_FM.indd1937_FM.indd vviiii 22/26/2015/26/2015 66:02:58:02:58 PPMM b1937 Himalaya Calling: The Origins of China and India 9”x 6” viii Himalaya Calling: The Origins of China and India which are lines defining the present limits of sovereignty. As a result of this difference, boundaries reflect the present balance of power between sover- eignties while borders reflect the accumulated weight and experience of history. That is why almost no international boundary line is where it was a few centuries ago, while border zones have been relatively constant over historical time. So-called realists will criticize Dr. Tan’s approach of Indian and Chinese civilisational unity. What they ignore is that there is indeed a basis among the populace on both countries for what Dr. Tan says. In 2002 when a Buddhist temple was being consecrated in Xuanzang’s birthplace, over six thousand Chinese from all walks of life, including Communist Party members, came to the event from near and far. Many had travelled consid- erable distances, some had walked, and most brought their families to what became a celebration of the life of a monk who passed away a mil- lennium ago! A younger generation in both countries is more comfortable with each other, and carry the burdens of the past lightly. This book is probably the most detailed attempt that I have seen to square the circle of reconciling India and China’s present preoccupations with their past in order to build a future, or, in other words, to unify think- ing about today’s politics and yesterday’s civilizations to permit a “golden” future. Coming from someone who is uniquely placed to speak for both India and China, whose life exemplifies the best in both traditions, this book must be taken seriously for what it suggests of new ways for India and China to approach a future that is increasingly common. It is my hope that this book will tilt the balance in the minds of many more Chinese and Indians to a better understanding of our glorious past that Dr. Tan speaks of with such erudition and passion, thus doing both Dr. Tan’s homes a great service. Shivshankar Menon New Delhi, June 2014 bb1937_FM.indd1937_FM.indd vviiiiii 22/26/2015/26/2015 66:02:58:02:58 PPMM 9”x 6” b1937 Himalaya Calling: The Origins of China and India PREFACE THE MEMORIED LIGHT OF COMRADESHIP “We welcome you as a messenger of China’s great culture; you have brought to us in India the gift of spiritual sympathy which, centuries ago, united our ancient humanities. China and India shared the dawn of a great Renaissance, and even in these days of political cataclysm the memoried light of that comradeship remains”. Rabindranath Tagore: Welcome to Xu Beihong, February 1940, Santiniketan The matrix in which the relationship between the two Asian giants, India and China, rests is one of civilizational synergies, defined by the image of indomitable souls like the ancient Chinese pilgrim to India, Xuanzang, his tattered robes rustling in the winds of the Gobi, standing in front of the ‘great ice Mountains’1 of the Himalaya, charting a course of pilgrimage, metaphysical and spiritual enquiry, contemplating the littleness of human life and the greatness of the Buddha. It is in envisioning this old glory of the proud cultures that flourished along the desert sands of Central Asia, fed by the cross-fertilization of minds from India and China that the imagination, 1 Kenneth Saunders, Epochs in Buddhist History: The Haskell Lectures 1921, Chicago: University of Chicago Press, 1924, p. 73. ix bb1937_FM.indd1937_FM.indd iixx 22/26/2015/26/2015 66:02:58:02:58 PPMM b1937 Himalaya Calling: The Origins of China and India 9”x 6” x Himalaya Calling: The Origins of China and India as Jawaharlal Nehru once noted,2 takes various shapes, as it chooses, fasci- nated by this long past of India–China contact, the achievements of those early pilgrims, and what they teach us for the future ‘taking shape almost before our eyes’.3 In modern times, Rabindranath Tagore epitomized most evocatively the ethos of those early pilgrims when he imparted a vision and voice to the geo-civilizational linkages between India and China. Tagore’s impact on the cultural consciousness of Asia through his ability to transcend the nar- row confines of political nationalism set him apart as an early globalist. His emphasis was on interdependence rather than independence alone, and thereby, his legacy has substantive meaning for a 21st century Asia, still trying to develop a singular, cohesive identity that surmounts competitive political nationalisms, and pluralities built on ethnicity, language, or reli- gion or on the divide between a globalized elite and the confined working classes, or the exclusivities born of gender discrimination. To Tagore, rationalism and universality, as Humayun Kabir once said, were ‘the prin- ciples of human survival, welfare and progress’ (in his Lecture on “Rabindranath Tagore”, published by the School of Oriental and African Studies, London, 1962). When he spoke of an India of ‘no nations’, devoid of all politics, he basically envisioned India’s strength as stemming from its capacity for civilizational dialogue, creating the empires of the mind, an Advaita of humanity, as he said. It was a stream of consciousness that found resonance in China, too. The late Ji Xianlin, the doyen of Chinese Indologists, sounded a similar refrain when he cited ‘tian ren heyi’ — a Song Dynasty principle, meaning the unification of the universe, nature and mankind.4 It is this confluence of the human spirit that Tan Chung, the son of Tagore’s kindred spirit and associate, Tan Yun-shan, refers to when he says that Tagore’s ideal of the ‘universal human spirit’ is, in essence, identical to the Chinese ideal of ‘shijie datong’ (the world in grand 2 Jawaharlal Nehru, Selected Works of Jawaharlal Nehru, Second Series, Vol. 2, p. 406, Foreword to K.P.S. Menon’s “Delhi-Chungking”. 3 Ibid. 4 Ji Xianlin’s “Foreword” in Tan Chung and Geng Yinzeng, India and China, Twenty Centuries of Civilizational Interaction and Vibrations, New Delhi: PHISPC/Centre for Studies in Civilizations, 2005, p. xiii.
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