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    229 views180 pages

    Contemporary Indian Philosophy Basant Kumar Lal MLBD

    Uploaded by

    Megha Goswami

    Copyright:

    © All Rights Reserved
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    CONTEMPORARY enuiersumee INDIAN PHILOSOPHY & Basanr Kumar Lat MOTILAL BANARSIDASS, PUBLISHERS PRIVATE LIMITED @ ‘Sv Ras Eaton Dt 1978 rn 197,189 1992, 195,198, 2002 san 1.008 Com) Suv armors (pe) erie MOTILAL BANARSIDASS Biches eters at, 945685 Se ie rete ta 8 mini ranaten Masel ne aco oa PREFACE, “This work fms bom undertaken jas to negate the inpression ‘nat contemporary Indin doer nt Rave pilowphy of te own In fac, sincere atempis bave Bot heen made” to present Contemporary Tndian Philosphy inthe mould of academic Dhilorophy. This ra fact thet contgporery. Indian thiakers re true to thie traivon, But atemper have not been made 1 Aiglight such constructive aspects of thei thought that bear ‘he mack of original thinking snd insight. Their tttde to: ‘wands tradition ir "reverenta’, and Uerefore. they appese 10 be traditionsed and dogmatic. Tredlion, a mes, docs be. ome a source of dogmatism in philosophical thinking. but {hi alo i trve that cosets and radial breaking away fom raiion is imponitie. ‘Those who wish to do ao. become “poral” and start looking towards other sourer foe lnplen” 2 kind of moon-tight philosophy. 10 think the thoughts of the contemperay lian thinkers emphasing both the polas of repetition and thove of org hiking. “The preseat work claims to serve" hat purpose in le ‘wn modest way ‘The work is mainly expository at mes, reetions or crite comments have been mide, but they have beep made with the ‘ole intenon of claiyig some of the complex concept Far {ail exposition of a thought ora point of views appre lation Is nevestary, and in order to appresie & thought itis essential to etablsh some Kind of Meatitetion with “That i why the expoation throughout i ‘omewhat symp {etc ven when objections ae raised and dificulies apprehend ‘o, they see the purpose of helping the understanding of “ieut notion or an ie. In India today tere ate eo distioetcortents of philosophic activites flowing almost side by side. One isthe ind of pil op in which both the intellectuals and tbe general people ie Interest, and the other Is he Kind of phlSsophicalacivity that is purely academic and somewhat profesoria. "This work has not given due regard to the Iter although thinkers ike KCC. Bhatacharya and. Rashatrishnan can be said to. be the representatives of this groupe But it possible to develop. = ‘comprehensive view’ of the pilorophica etvites that ae being Dutsoed in the universes of India by the leacere and dente Of philosophy. ‘That of courte willbe 3 major work nial “The atempt to arange these thoughts in an academic and systematic manser met with an lata diffculty the ditty fegurding the selection of topics. Naturally, only such topes tree seeced which append tobe pilosopicl "and which, Taken together, could eve “a comprehensive. pture’ of thought sytem “The work inludes roughly the thinkers of the tweet century with the ole exception of Swami Vivekananda, whose Plilosophical schvites mere confined othe late second all of the nineteenth cenary “This work doesnot lam to be fly comprehensive some ‘of the eanteniporary Indian shiners Have not been included in ‘That i chiely 9m acount of the fot that aay aempt to reduce ther thoughts into the academic. models of phlosphy ‘wt necessary snvalve repetions My thanks ae due to MS Motil Bessrsidass fr consenting to publish the work. 1am partly grateful f Shr Jainendr Jen wh took personal interest the project snd imped sme io expedite the work Department of Phiosophs, Baswer Kuan Lat CONTENTS _TenopvetI: Charctertics of Conteaporay Indian Philosophy sia <1 Sean Viekanande 1.46 Lie Theinfoencr tht shaped his philosophy. is | ristaphysiesl sandpoint Reality and God, Proofs for God'rexitence Some other chavactar of God. [Nature of the woeld : the Cosmos. The Doctrine of Iiyés Nature of Man, The. Phyrieal nature of ‘Man. The Spritial ature of Man. Freedom aad | Karma, Desay of tie Soul Realisation of Trnmoraliy. Evidences in its favour Nature of { the Literated, Ways of Realisation ©The way of Knowledge GBtonpoga). (The way of Devotion (Ghaktemargs). The way of Action (Katms-marg}. “The way of Ppchology (RSjteyog). A final note ov the Tour kinds of "Yous. eAeligion “Tis natre Religion ‘ara necessary spect of fe. Origin of Religion, Nature of Religion. "Nature and Weal of Leiter Religion Rebindranath Tagore . Introduction, Genertl Philosophical standpoint Reality and Gd, Proofs foe God's existence. Cree tion. Doctrine. of Mii. Deerees of Realy Natu of Man. @) The Bite infinite nature of man {ip The ink aspect of ryan (il) The Tate aspect OF mans nature (f-Soul and Body. Nature” of Relgiod. Human Desay. The Problem of Evil Ways of Realisation + () Soul-consciousness and Ritconseousness (i) The wage = Realisation 2 Tove, "Realisation in-Action. Realisation of Beauty Ketsaton ofthe Inte, Tagore's Humanism, 190 CAV Se Aurobindo Maeroma Gandhi oust Life. Tauences that_shaped his Thought. Goa nd Truth. Truth it God. foot for the ti fence of Gog, Some otler eharacers of God Nature ‘of the worl, Natwrsof Man. Kavma und Rebirth Nonsokes, “The technique of Ahimes : Satie gzaha. Requirements of a Satyagrahl. Kinds of Seydgraha. Philosophy of End. and Means. Rell sion and Moraiiy > () What i Religion (i) the fray of Religion iy sttde towards Ting Rel bout) atthade towards Hinduism. Morality { Religion and Moray Gi) what ic Morty 2 {Gy The. Cardinal” Virtues Social and. Political Ideas") Society, (§) The tara laste or the Varoas i) Bread Labour (is) Equality of wanes Vie) Latour, Capital und he Doctrine of Trsteeship (8) The economic base of Society" (8) apne #00 much of Industrialstion (i) Mes. and Women In Society Gx) Natge. of his Poiical Ideas (2) Polis fcedome © Swaraj (tj The Sate and the Individual 34) Decetalisition (si) Tes! State bd Sarvodsya' (us) Edsertion (xe) Swadesh, atonal, Interationsis, rs iene Life The PiiloropMial Background, ‘The Teo Negatoas. Realty — Sucedansnde-”” The Pure th Exitet. The Consiousneeforce, ‘Te delaht of Existence = Dlis"Nature of Craton, The word {proses + Descent of Inolution "Maya ‘and U8 ‘Ascntoe Evolution. The four Theoves of Exist: free, NaQure of Man. Rebcth andthe, Lav of Korma: Tunoranes, it origin and) nature. Th Seienfld. Ignoranc. The “Stpermind. The ple Status ofthe Supermind. The tiple transformation Gnosic Being abd” Divine Life; () "Nature of the Gnowe Belag (8) types of Gnoste Being Gi) Personality of the Gnostic Being. "The Divine Lit, start Yoos, ite nature. Hows Tater ? Kethnachandea Bhattacharya I Sic Mohammad Fae ete, Guaree Life. Gootral Character of hs Thought. Concept of Philosophy =. () Theoretic» consciousness (i) {four grader, Sclence, Palosophy of the object Philosophy. of the Spit, Philosophy of Truth ‘Theory of “knowledge.” Negation as. the basi of his philosophy. "Nouon of Subjectivity" (a) The subject and the objet (8) fortheraaalss ot sab jecvty" (0) A. summing up. Progresve realise: ion” of the Subjects freedom. Concept. of the [Abwolute sn it lerntion, VES, Radhakrishnan as1-302 Life. Nature of hit pilosophy. Nature of the Utimate Reaity. ‘The Absolute or the Brahman Absolut and God. World.” Natu of the Soul The ite nepets of Man, The’ InGnite aspet of Man's nature, true nature, of the Soul. Some other eheacters. Are Souls one many? The Doctrine of Rebcth. Huma Destiny. ‘The Way of Resnation, Relision itr mature," Religsous Ee ference. Essence of Religion. The Way of Rel ‘Bon. An eluent of Mysticism, Different ways. ot oowing Inadequacy of Sense experience, Inade= quacy af Intlectl Cognition, Enuton and Sene- Impression. Totton and. Teele Nature of 03.34 Lite, General Inzodvction, Nature of tuition, Objections against Intition considered, Nature of these Nature of the World. Space and Tie ‘The World san Ego. God. On the tational proofs for the existence of God. God as the Supreme "Ego. Atwibwes of God. Knovledse, Omsipotence, Ee, Tmmanence. and. Transeo ence.” Human Destiny. Importance of Prayer ‘idea asst Mass INTRODUCTION Characteristics of Contemporary Indian Philosophy Indien Phish toy Ib standing almost at a cone road, Is aonious t0 cetuin voces of the centuries of {tration trough which Ht bas grown, and ge cast Alford to overlook the "wentife faa" and "he empire fttude of the resen-day morse is io such a ate af inner confit thatthe comtemporary ta thinker develops hi src of thought He tes co tape th predcamet by ‘Sorting the vale of the clement of Waditon with renewed ‘igour enpainne that hese Skeets ate Sot aginst the cen Ue temper ofthe present-day word. Consequently, what they have been abl to cvole sme Kid ofan eastuest-syuteds Tertapy, it on acount ois ha tome poop chacere estemprary Indian Philosophy. a8 "interpretative and ot Cee inset ety oe ae ste ‘Siar Phen is « phlosphy Ju Interpretation and when Goet Itbecome crest? Init that ceaive plosophy never fae teres ort at there cannot remain any oigally in a ‘work etiserpretaton ? ch aos sot need any atguineat” to Show tht pretation and teaie inking? eat com Plscly etcosne of eh ober Sabiara for example, ita Shmeotator on the Vea Sci a yet he ae of the font original thinkers thi the word. has ever prodoced, ‘Moor tinsel admits tate derives the subjectmatet of is Diilowpty from the thought and wags of otter, ad jet bis pilosophy «consent and continous atempt st con- Stoeuon” (Contemporary ndng_hnker oy to eee prot tint of the saved ear denned it] -Toere panies ant ronine Quran -rvte-romoF label) and ye, Inv their philosophies we come scrom some reffeshinaly Bex hotons and rational deweastratons end sinilar other atempt ft consruction, ‘They are. ss, both inerretative and ereat= Fhe of sous within cetin ii ee what ovety phlosophy tears the mark of is origin, ‘that ie why Brkat) Phissophy is generally empiical and S Amerizan Philosophy is rooted in elisic and pragmatic com Sideratiom. Preach Philosphy Is rational, while German Philosophy i preeminent specilatie, In that vei, Laden Philosophy ean be described amet, It rises the elt of a kind of meditation on the oly power of the soul and of [Nature General, Indian Philowopsy iy desrbed as spt by this esa tae i lays emphasis on values tht ze super: ‘natural ad otherworldly) But this dseipion not adequate ‘boca it gives the Impresion that Indian Pilosophy hes bo concern with thisworilly values. Atleast Contemporary Indian Philgsophy should not be desibed eWay. —TTempses th fin oi ed itv pt dor not oso ina completely ope-sidedimannerdaregsrding solely onsierations that ae empirical and thisworldy. in fac the contemporary Indian thinker tier hie best to fence the ‘wo. He explcily says that spintual awakening cannot take ace ina void — that for spirtaal growth the. physica nature {sotto be rejected but perfected. ‘That shows tha ii better to describe the general character of TndianPilosphy at eer iS conte the word, “aedatve’ ke mare ‘omggshersve han the word pirtaal Wests ncorpoates ig ileven the word ssielusl, What B Being sugested hee it {atthe “fadian philosopher comer to disover-ceraln holy powers of Nature and eso capacity of self teanscendence wie {oman himself. He becoibes curious and amaed and tres to ‘know ‘more about them.The process that he adopt sone of ‘mediative speculation’, be mediates upon his experiences of ‘hese powers and maker speculations ebout thie ast Thee is how philosophy takes ir bith. ‘The Indian. pilosopbes ot jut a romantic who marvels at the apprehension of the ‘ondinary and derives pleasure tert, he ich, ore thea that, a8 he i able to mediate ypon the enreondary Power ‘of Both Nature and Man, Pilosophy in faa lnvsagbte ste in sqme such acts of mbiiatine-apeculon It moe oa the Vedi ser and alsowil the Upanuedi hiker, and it cont ‘esto beso even with the contemporary Indien thikee, Jor 48 experene provides the backshone of evety kind of Beith ‘hiotophy, so medtatve specution hag been the method of ‘bc inata Pusan taahoo Ban ‘This method proceeds in a partcuae way and follows a purus proces. Through some meditative insight the thinker Scbo to grasp some notion or iden. ‘That becomes. a article oF his bei, and now he concentrates his meditative capaclty in order to find a rational justification forthe bei that he has already come to hold. Now, rational demonstrations, argv- ‘ments, entice — all some secondaty, becatuetuthe ae ‘evealed fo the thinker in am intuitive fight. That is why the nian thinkers eteve that rath can be known only by tome superrational cogaition. (Coqlemporary Indian thinkers slo hang adopted the sume ied of meditative” speclationand enka hey AHE-Go Hoe aRAGNTS OTA) SgUMSDTATON That ‘ae vHicr normally tfached to te a Teen ts regard a Selmer aga hake, ay Pl oe Now, wearin. Poson {0 oui the characterises of (Foicrorecy Int Pilon empassng te poms ‘hares wih he ancient dir Peapod so Oe ST ‘wi RRR To Wien appears to enone snd Sirat Fem the af ‘en Indian Pilovopy it sido be Died oo, what can te called a apc sons of ier somehow believes tht ie {rll of suring aod that the sim religion and posopty isto stsinfcedom tom sulecing, "The Contenporry Tadag thinker acknowledge th ely of slerig sad Spas about the pote an cecape fom I and yet he approche ‘oblen ina dint way. He ges to Wes eaning—oad [UTD ad malar Wamipet ofthe proce of opi growth Some of the contemporary Indian thinkers go to the eet of ‘eying tha is though pain tnd sofering that Me ges ge iy apd buman sigue Fokte contenpoty Indian thinkers be rots of ilosphi cal thokrip Teds comidetions tat aie entails opts ‘set ramhalnak pare, endine Westend ee tions of men peak of the hfe of care and saguch of fer nd boredom — and mer tat ie scone ling a bee of nd in spe of tem. Tes tae that they alo speak about the ‘imate escape mote or sn, in the shanner ofthe ancient Indi thinkers ut they makes distinction Between the concer Ee pnareneriae FS he aD rages ane ero en Serbia Sp Sei oe Zire tga Sirius Sxinitawe mansions acta Tate ny aes Set bein cae and Set eet cae mess mee for us Bat once philosophies! endertanding enables uw to else tat eae om hl hs seperate tdeney thie fendene to aces ad to potest — changer In th way he otemporery sian thiskerputs the id wine in a ery ‘i bole “Tai hows that Ge contempocey fian_thioker_are_tit seri ith the ne ol peor at bad ep ease ‘gah miter zguge Conaeps oT barnes, rao. Som ne Se to imate WE cteoreg BOIS PRTap Wis thinker Tear that rotons” do not ange, and tnt ey com be wewed at evicted Irom ‘nonce nt none popes." Whatever igh Bane oe the easy the contemportyIndlan thinker reste thse notions sa terauie dese from. tht. of ibe alent indian hake ‘ecowing tothe ancoat Indien Shaka thei noone ate eyond the sip of ordinary experience of ofthe inlet ‘Thos why thse tons appest Be very auch abstract — fen unretlaie. Contemporary tadlan lakers feep 9 Fe Thing hese notion’ To stele aad experince Soar ‘Syuanar-or Dine Lye ar the Siecat oes iver To The foo Se atin avant ade ar eT SOP Tae ess TSCM Ue a8 stnceS) For wap, Fipaid cit ons can fave fases of immortal even ints tie, Haamples of indlgenee nthe at of pare Jy emus siete cootempiion, rviona night, etl behaviour ee SEUSS, Stach suggested thee hough tes one can ave Ue la Sete sat of terton’ For te Vedanta, the met ‘Rvouttesuarpl i tht o reams ley hic sat aetaally iat crexgenmnce. li almont anal of expedeaenemest See"Shenporesy Indes thinker takes examples fon the "ul exper i iy adh sae Yee a seiSingtieatsactnet of these potions. Thew expences, eEtlamporarygcntbe eto forget the burden of mandane eee mca oo a diferent word Worl of pare Jo. Seyi vcomes ean for thing aboot the poste Ror SiaStaroment of sate whieh hi Joy wl be eam waiters Fe ae ei bee sid above, itis ea tha the conten Geter ve ecranre some common Beles. AU feast With respect to certain ites there appears toe a general agreement fons them. lal, bowever, presents 2 dilealty inthe way (of generalisation because he belongs toa dilerent ‘edition, Suit tere ba sviking simfariy between some aspects of his ‘hough sad those of other thinkers ‘Some of the prominent ues with rapect to which all these sinker appear to be in apreement are ? mosis, reality of the ‘world, integral matre of an, cignity of mannes, reality of human fcedom, importance of intuitive Knowledge te All these thinkers are moni, bal Monin expremes elf eller. fenty inal of them. According tosome the dinction between Monism and Monotbeism Is tieevant; some of them, while fserting the oneness of the Absolts, make Goda nestary Utpest of the Abuolute, snd according to some other, the Imonine character of reality caries ito the realm of the Indefinite Likewise allo them give tothe world a eality and assert the dignity of humannes. They all belleve thatthe ideal of Iie can be reached only by transcending the finite word and et, they ll are one ih abeting that being in the World oF being human ie not A misfortune as tbe ancient Tndign thiaker took I tobe “Ags, they all somehow believe that the apprsheasion of realty is posible ony through some intuitive awareness. This ‘varenss has been named iferetly bythe erent thinkers, but they alae atone in beliving tat the amarenese of realty fe posite not by sense-espeience or By inlets! seasoning, bet by 2 kind of spercomsjoutnest — an intutivefosaht ino ‘he reality. Not that seas or intellect Bre not Been asegned ny roe; they have thelr cw functions to perforin thet mm realm, bu they cangot-diectly apprehend the reat. Thit ‘pecil Lind of awareness as ot been conceived in anearaly ‘seact manne, thas been shows that fist consudmation ‘ofthe hind of activites that mind performs. It is demonstrated {hat evytody ls capable at hayeg some inuiive awareoes. ‘When, byconstant and ésiplied practice, one i abet nenaify the powers ibeten in mind, he can have dative ogni fof the really. Thus, these thinkers eset sha thi fully i ‘nota mysterious faculty; if natural to man, and is inherently Present a every individual “These thinkers have similar views to ofr with respect tothe notion of human freedom also. The otion of freedom, how= Cher int eticl or soil i metaphysical or exitntal Wis believed tht man i fre both existenilly and. metaphosc ‘hi. An intereting.concusion follows feedom i both the Seture of manand his ultimate destiny. According to these thinkers there 0 contradiction involved ia it Man is poten: tilly fee, but certain obstacles that Re has ignoranly pot frodnd hase appesrte limit his feedom. He makes forts to remove thie obstacle, becuse only then the ideal of fell Imenifestedfecdorn wll be reaied, "Thess thinkers go to the fxent of suggesting thatthe foe individuality ofthe individual {Sot obiterated even Inthe state of tealsaon) ‘Thos, thg-coatempsracy Taian —thinkece believe _that Philosophy febap. mith life. Even the ancient {ilinn philosopher believed (that, but his concera_was not the “Woriat cele be ev coserncd wih perl ate Me ‘Grescape. The contemporary Madan thinker relates philosophy CHEE Me ot satis bat tohevery WE He ase Ht ‘renter reibng mataa the work of the individual is_not ‘ver be fas to continue 0 be nthe Wodd, ving in the midst ‘Sr etowien, Helping them in mabing Thee ier ealthir and fer Noman, they tay,_can be saved unles thease "*This Posten on relating Philosophy to life has placed the contemporary tadian Philosopher almost a a state of quandary. He is ener to preserve the acholady charac of is pars, tnd ye becannct afford to overlookthe demand that Philosophy insta be made low to if. Hes avace that there is tinction between purely academic philosophy'— the philosophy Of the scholar, and 8 epilosphy of ile end existence’ — the Dhilosophy of the wise man, He’fnds himself In a dial Postion Ite chooses to follow the way of the scholar, his ‘Pallosophy becomes the bablat of few imellestaal adventurers, Eten of which he becomes ioatedand i accused of diving Dhilosophy away ftom life I he chooses the fatter course, the Anger i that he plorophy may Toe ts status aad dignity and ‘become popu and. commonsac’. The contemporary Indian thinker very acutely aware ofthis criss and week @ way Suk by sting Balance between the two. He comes to reale thatthe two pursuits are not afl all completely incompatible ith ene other — hat ite pose forthe scholar tobe ‘the ‘ban of wisdom and vice vera. He comesto see that in the Tl “radon lst the vo purwit are combined in the Satara. He iy able 10 combine Sai wisdom oF. He able to on Bahl technical doctrines felting lop a ‘> epelagy-and apigns tnd at i se te oe {Ssonsant rk ot way of Hie. (TE comemporcy team tine re ie Teson well tod yt please ‘shout He adie Geay without etig the eholar in thera ‘sc even fora moment Ths atest at ool i he took ot aedeic gine Tae XC. Bhat Ridhkridman or lal bot een Foputarigures s+ Gan {de the ically WesngO GE upper had nie ar ‘tremely inte bet ‘But all of them goon seatan= {iting tetova views by aoting sport from tinker both Sf the east od the wes, a ever ses am oppor dee ‘ring and rtering toa evant pat aw Dorowed from {tadilon or hse). That hwy bol he common man and Sieschaar dee fom tir wring not oly stsacon Oat Soper ha melee oe ee ee eT rer rae EE ne ee ere eae sate tere aie eas ne | —r ——™”~- a —r——r rc Ee rts eens a. $j—| ~~ Seales mien oniatentae a ala eee nae Sa eee Scar anes ate ix withthe help of which muddle, ambiguities, vagueness ee an be cleared, ew insights can be gained and) new sues can ‘erabed. Fr thm, pilosopy ie purely Intlctsl pursuit, pursued for te joy of it, and, at bes Tor” the_lariction of Eoncepts. ‘The contemporay Tnian thinker, while. conceding the postive celms of thee westra counterpart is aot prepared to agree wah tem in their negative assertions. Indeed for them tc, lrieaton" Is ae ofthe main functions of Pilosophy. ‘But this itself may eouble the pursue to. eulvate a parteular Wwordview. Me ferlothat itis possible to combine the to Durst together, infact he of the opiniom Seat very attempt I clasgeaton presupposes = standpoint and & perspective, {rom which af that elarifeationcan be relevant Or sgaicat. ‘Thats whyin thei writings one comesacross both scholarly and bighy intelectual analjeer and deliberations and also postive ons regarding. condoct beheviour and the Way of fe. ‘Ger sone parser ois with reopect © which thee appears to be an implit agieement among all the conten Porary thinkers of India. They are al, in a particular seme, fumanist. Some of them combine ‘both humanism and Ihumantarianism. For example, Swami Vivekananda tes Sea pao: ae gh ey fime, reeommeads very strongly humanitarian Work and seri Bat thir philosophical humavism sof a particular type Ina very tase sense every standpoiat has 10\be Rumen ‘The minimum of humana i+ inevitable, because the baie ‘quipment for viewing things is tel "buman ”equpmes But ‘there is no controversy with respect to this. Huma tum these days has come 10 acquire a defite import ti ‘cient: Mumasinm. Tee based on the Teaishtion that ii ‘man himgelf who can shape his own Stati. The achievements of science and technology, the ever increas successes In om Uroling and even subduing the forces of Nate have gvento man ‘tsoet ofa salconfidence — a confidence in his own eapacies. ‘Consequently he comer to asert that orerything concern ‘man depends ultimately on man imac” As such he doe fot feel the need cf ging upon any supetasturdPor spirit ‘al powers: Thus, ths kind of Humanism becomes posits, ‘Siufarand thiewordly ats outlook, “These devs tbe word ‘atom: ‘oti, ~Obvioudy, "this dctrine is not compatible with the stand point adopted by the Contemporary Ladin Thinkers. They EBave an unfigehing faith inthe tiacy of epics! pursue and ideals, (As such, a modeen Humanist willbe disgusted ‘withthe sugsstion at Contemporary. Ingt_PIIOFOPRY ‘lso buMste-H5 1 oatook ea fafiet, ie Kumasi thinkers adopts by. far, ‘more comprebenive than scleatife Humanism. Indeed it i- orporses ven that within its bosom and says something more. he Contemporary Indian thinkers have swcmeded in obigrat—_ / Tng_tie oppouition between “humanism” and “epiualion, by ‘seg iat he eer no and conti et i oan, io particular, nave developed ‘thi pot by analysing We coscepC af Rumadion ill ‘Whatrer se may be meaty he srposion"Htoasne, his mock Gs certsin that it is & way of viewing tinge by teliting them to man's concerns. I centres ound man, and ‘users that the capactes, the chara, the quales of man mas come to stand for_this_parialar_type.of have to be given flest expression. CLagore and " tout that f andor »2's0u ofa beigog oot the tmae_and the esenal neta 3 these a ti seme at Te eps T pa toads fe hecho or te und that wane oil to te the dharma of water. 1p_that sense the dharma ofa lo tring ot the een apd te or ature oF an. To that seme ita sad that peg spree 1 iat humane ‘ras of mane maT Dbesma At tie pena Tae Theos sman-—bi front tre? That ature Bas to be ive 8 lL Bias, but what preeely Is that tere Seno Humanism, fs eve ain tt tat hl cons . rs abd capac of man as That IDey NETO Be Ben Itheepeeson! Bue w aaj Oe alread MEE PE sions tremeveh Tei at this poim that sentse Hurainy of overooks one very fundamen aapet of hum spice 1s tev ta then spietions oni ni ene in bis wi to do something. Rt tht is mot all, there is yet ‘nother sbpect ofthis aspretion( Contemporary ladan thinkers ‘assert that an snalysis of us ‘epicaton GoaryFevls final, itis always aspiring for’ mote — for going. higher aad Neder ContemparyInd "inks te it as the ‘petal conslouraea of man ‘the Suptus In mw, THis ase eprecas ons most i aspects of tan and therefore oven this must be gen fllexpresion. "The warial destes NEVE TS be glen ther dae, GACT aspiration also represents the usigue ‘character of man unique because ooly man has this kind of ‘spiration. Therefore, tes thinker ecominead that tht tect ‘ust alo be given is Pll expression: and that would cone tite spiritual pursuits. Spctuaism s nothing bet tying to in Larorepiaion it BV SSSaRSE Tae at Hear homanstig) SS Ses a aiid crane ‘SWAMI VIVEKANANDA ue placenta ws bors on he LR Tepe) 18 in ete Seep geen gas Sy ae noe a ny cquined tise the toil aed econonde condone SF the county, He amet el tat di inte of ech {Fiat bute and ery strong. clrl Bsory, bad ot Veen able to root out pore, makes and oval ei He eongly fet te need of rngiog about spel elton) “HOCH, he also tealsed requ & very trong ptt iabesip "at tbat ey tne be cae to Know thatthe Parnment Relig wae going to mest at Chingy He dled to yo {here ato yrtpate in the met. What happened thet Itiny a houwhold tory, bet the mae afc atthe Paanent Reigns washed, Siveanstts "to tous the sah Eade ofthe nd people “He tenveedsxeniveycfen i frig counties and lear sou thie good things Aer tte, he Townded te iin rem Bl et Cet a sed ih ote wrk of soa fore and ae. Tio, amertook second journey to the Wes an breathed 2 Contemporary Indian Philosophy his ttt onthe Ath of Jy 1902, leaving tehind an estituion ‘Mut‘bont of disciples to carry on the good work he had stare The Itunes that shaped his Piosophy Foskananda’splosophy arses fom the awareness of he GoPets and econouie conditions of the Indian mass’) fo ned alo 2 ccasatio, that at least some ofthe socal oi ‘ioe ue to the orthodoxy abd superstitions prevalent in he Tovey often He tes dep conto hat gi ay ae Seach tain sprit! vale Consequently, be aimed at ‘oatcould be ealedys sprit awakeong and aexpted with rato whwiever he could. ear from ais and disciplines ‘Snphaiing the tiny of spiritual values, "Sepetfatuense pon his thought is dbviouly of Ancient ada Pp — EET gS ft Safely be id that toa very grant extent (Vivekananda slso_is a Vedan~ En) The mala body of i tboUpht is derived fom he Thindu ‘Scapturs from the Upaniads and the Vesna) His bus SE the conctal yniy of everthing that is, ithe com> aely monic quite of realy, owes it origin tothe edit, His doctrine Teas decved fom the same voaree, ‘The intnction between ‘an emplsical point of vie and Atanscendetal point of ew’ that he so often makes and to Uahih he refers time an apa inorder to solve certain app Tent contadions of his thoughts also borewed ow te Veddots 1c is trve that Vivekananda laps emphses the ood of epnterpeting Vediots i aecordance with the demands nd weeds oF Te ise: i fact, hs piloscphy ili an atmo hae dnatlon, but thie ceain # fat that some of the Base eas ofthe pilosophy of Virkanaada are derived from aaciat Hie philouophiy — specialy the Vedina “2 cea seme Vivektoanda 5 influenced by Budbist Tniophy also) There area last hee ides in Vivekenand8' Bhilosophy for ais he remain indebted wo Buddhist thowakt Thelen and the foremoat is thei of "maseliberation’ that “Vivekananda eovsegersthas a clea snaity witb Bodh Isic Meat of fede. Secondly, Vivekananda is, impresed by the Baddeas seerton that the raft with the help of which ‘one exoses Fe? Mr lori SBOUIT belt fr the se of other ‘Buda hms, even after attaining Nirvgg, Kept on roam ‘Swami Vivekananda 3 out and helping ter inter stages aglstsufering ‘Vietannda fal ecogans oe woth of buch humana {od tlyuptc works Hs em misonay sel or sve i ae Toes ihe Third, tome of the Budi al, ie Sepa aman debe sho np, Veba 6 “Alobe wit these Indian inacce, he alo cards oo is thouph, he infra of Cnty. He as impressed by te ‘engi of curacy the soulfoe that tn an of the CHE onda He coud we that ieged «psp ICE to forge the oppresior even la emis of este plyral euterag from Cheaaniy therfore, Vvekaoond sup the da of sevice and lovey Ht conviction eat san contain bin him he spr of iiyand hs opm at {pte pom of sau redemption covtain eeeats tat ‘ealy robles Cain eo of the Kingdom of Go “Fre wore rin tbe infos on. For some tine he was utr te ladocos of Brine Sun soa, canbe id cat ‘Stomp felngs gai the prevalent othoox and aupesi- tio ster mee pected under that inbeenss eho. sced toe infocoed by te peony of Dayana Saraswat Tt Canoe slat Dante's epson the aerate Suture of ely a prs Tae onthe“ qualy of elses ia afta dear k 00 Visca a0 “Then, {bua Ghd, wiih wih i emphasis on sles wo, Wor Source of cootant ipration fo Vivekananda. ut the. pofounen iets W Ue Tht of wach every uber nonce was remodsled” and abape, was that of Bs Shier Seami Ramatrwios Parsnabante Ua lack the sory Stithe lie of Viretananda would have been ety dire, fale ot come unde the Indice of Retasihaa Tels sid Int Racine brought about spiral teesformation fhe. pevomlly andthe anal makenp of, Voetasands Sant Miuhasands, pesbng owt the, yes lt as is Master who had tat him fhe divi of beso, the no unl of God-ead, he wnt of uses and one more ett {hing that ip the xvenaly or aro of ll feet re {Goma eis ue tat Ramsksshon ited hon opal ‘hope snd mediation. 1. Swami Notaends,Putonnd, @ Blot, $3. 4 Contemporary Indian Philosophy /its Metaphysical Standotnt Wis iticult to reduce the teachings ofa social reformer and religious teacher Ito the teenies! mould of academic pil Sophy. The reasons are simple preacher ora flour teacher oes not merey seek to satis the intelectual caioly of as, te appeals to felings and faney os well; as steb, He does not {ee the eal of observing the rales of logie. Morsover, oe Who Js basclly Interested inthe practical alfurs of ie" does not Inve the te to cae fr dlsrepancies and ‘contradictions ine ‘volved in the theorysie of the problem. In the comprebeasive Sweep andthe fang approach ofthe religous tence, conta: ‘tons just malt 2a. TEvea So, an allempt can be made to apply metaphysical epliiets othe philosophy of Vivekananda. |The plilosoph of Vivekananda idealistic la more seases thn one. Tdelizm may sean ler Ideal, of deo Hea as sich. There is {difrence between the second ad the third senses ofthe term falthough both san be examples of Metsphysia! Idealism. Metaphysical Idealism believes that the reality is lately {pista or mental of ideal in. character. Some metaphyseal Mesias goon to hol thatthe ideal reality of the nature of “Ides’—ideas ether of Some mind ite of Inleite oe Ideas 35 such, objective and universal. Berkeley aay be an example ofthe Arstkind and Plato of the other. Vivekananda i not an Seal in that sence He is an idealist beenat he believes thatthe Ot rate reali is esently spire! in character He also an ‘eas in the seas that he believes ia the ulmacy of certain deal values and commends that cootnvous aad peristat ‘fort shoal be made forthe atalament of hose values. His ‘eats’ therefore not unealii;ieabism becomes unreal ite only wea the ideal is nothing but a creation of one's Smagination. Vivekananda assets tht the Weal tet be talks about is a living Weal eapable of inspiring and atractiog roan ca a ‘Fiat sms ne ti oy Py ce om ee nen so ni Wertman de cane rm Chaser gui ee eae ae earner SLRS. ale ‘Sam Vivekananda 5 {given a monotheistic description and assertions about God's characles are emplially made. Now, one it at a oes 19 ‘decide whether Vivekanaada’s philosophy istity sad abstract. |y- monic or monotheistic. This ditclty that etdent of seademic hlosopty experiences does ant present any probleme {wo Viekananda. He does nor peveeve any conadiction of ‘opposition between the two. Monism and Monotieim have @ Feference to diferent dspostons and, attitudes of men, the ‘iterence ia dgpontions doesnot eeate diferences ‘uth. as Such tis due to the difrece In approach to tuth. Therefore, Vivekananda frely keeps oa osllating between Moni and A Realty and Goa 1: ie somewhat poopy ene to ent ret ‘Gonder te sme end Bt the piseny of Vick Sanda, thy ave not ies comp, aston poopy tents aly soa metapyseal ene and God rps ‘One. For Vnckamndn ss dainty elvan Tick Vvinarndr conte i i thoi Abr Moni end Toian, He Paste, snd ot God corde ing to him, te pon Consent, we Bnd wo carte flowing mont ide by nde the piosphy of Viockaands ne hat rns Adan Vedat nat other tnt renin cm of the tbetm of ie Binks Vnecannds sit Sie’ thee two covets re ately to cen, ‘ha ey ae two wef loking st he Rely” Bot ten, fSeaenpt canbe made determine he fests of oth hese Sree of hn hope ‘imos he an Advan, Vikan sys at ely i one ots Drehman. He emphases the mode carte t ‘reality to such a great extent that he says that reality is one but Sore bet. The conspt of" tps tha thre met pay ich when orunse, ge the wisi” Ba scent ing Vnekanandn Abate pert any aad ttre ic ition terwcen se andre comply vhs ‘The Scho of Abc sated at y oon the proces of ‘nbrite “Tee Abste stant be Svea Complete Works, tp. 7 ‘ Contemporary Indian Philosophy sSeraction tots masimum posible it, and that explains its flely moniste character “Tit Brahman, according to Vivekananda, is beyond space, time and eaustion, and_ a6 such itis changes. Its being ‘angeles dows not mesa tht it emai the same in all pots ‘oftine. On the ote hand, st means that the question of ine ‘srvelevant to it fact all these subUetis of thousht ase fn account of our way of apprehending God ia reality “God Is selther oulide mature nos ide mare, But God and ature sod soul and universe areal opverble terms You never {wo things" Its Your metaphoric Words that have deladed = That is why the Absolute ha been desibed as indeterminate, ‘You cannot” properly atiibute qualter to the Absolute. TO tribute characters to the Abolute would amownt to. Knowing the Absolute and eaowig te Absolut is nothing bt a conta Aicton-interms. Absolte i the unknowable, doesnot ad ven intemal divisions, But, an attempt can be made to give a working a-near desc pion of the Abvolate, Like Satars, Vivekananda 9% that the Absolae ean ‘Set-Citranda, THe cones of St stn fad it (acousngal ee ae to the Sai and Cir of Advaita Vedanta, bat the concept of Ananda (oie) hae een greatly arched by. Vivekananda Pudyueer the fofloence of Buddhism and partly ander the Inocace of Chisdanty, Vivekananda makes “lve he eventah fore of ls, He assers that dnands iin ove “Tis reference to love taker UTS THe conaderation of the oer aspects of Vivekananda's philoophy of God — tos ‘monotheistic aspect. Vivekananda avete tat the abeste the impersonal. Brahmsi—is looked pon by the mind asthe Creator, Rules, andthe Destroyer ofthe world and at com ‘HE Chae Hes alo ved a prema good 250 Toxine = 88 cb who constant taking terest fa. his creation. Thus, Song with the impersonal tate ofthe Absolute, bell is ‘ersoal God aio emerses. In fac, Vsekaoands Believes that the religous urges and sspirations of man demand satsfition, and that demand ean ‘bemet only bya personal God. In Satan's Advaita Vedlots 1. Sul Vineanads, Compe Wark p26 ‘Seam Vivekananda 7 also the concept of God bas been given a place, but there God fas best Sottved~ara product of igaortace and Maya, nd ssorh,f ot rel from the veal point of view—the Plramr~ thika defi fot Vivekananda believes that Absolute and God the not (WO that God isnot «eration of Maya. ‘These ds- ictions surely aie oD account of ignorance oF our limited trays of apprehension, bot knowledge means the reabation of the isevance of mucha distinction. Metaphysialy speaking, fealty ie abyolute Brahman, th sme elit Vewed from the Telipiows point of view is God. He who issupremay real, ko the objet of our devotion and worship. “Phat why Vivekananda emphasizes the al-pervasve nature ‘of God. God iapeset everywhereand ip everything. “Theough his contel the sky expands throuph his contro the sr breathes, ‘through hiscontal thesun shins, ad through his como alive. Hes the Realty in nature He athe soul of your soul" Again, be save the AbSOTTEH ta ocean, while you and , and sin and stars, and everythlag ele are vaicus waves of that ocea. ‘And what makes the waves diffrent? Only the frm, snd that form i time, space aod causation all entirely dependent on the wave Proofs for God's Existnce Vivekananda has avery deep faith in God this ith expresses itgatf im the conviction that iis, im fact, imposible to Bre ‘without @ faith in God. He: appear tobe very sanguine ia ‘emphasising the necessity of God concept. This necessity Slmostabvious to him forthe simple reason that am outight ejection of God i simply impossible. Tes imposible, he fel, te malntain the realy of the word and the soul and to eect the realy of Ged. God has to be presupposed a the necessary ‘Support and ground ofboth the wed and the soul “This eases 2. Yery pertinent queston :if the ation of God ‘na neces about yi that people of al elglons and sects alas try to prove God's existence ? Why must we take ‘ecoure to rational demoatration ofthe existence of God ? infact, times Vivekananda docs not fel nined to make ‘any effort for the demonstration of G's exitece. He fei 1. Saami Vienna, Compr Work 5 Contemporary Indian Philosophy that it ie possible to have a direct realisation of God. He is ‘convinced that Swami Remekrishna had a direst reaiation of ‘God. So he thinks that arguments, proofs, demonstration: et. fare ot actualy needed for establishing God's eastence: His ‘sistnce ean be felt and realised. ‘hie doesnot mesa thal, according to Vivekananda, ational proofs and demonstations Jo. aot Rave any velue or wort. Tt "wrong 10 presuppote that prool_are aceded only 0 cases ‘where diet evidene isnot avallable. Inte eae of God. part Culaty eves if te posbty of ect easton is there stoma roofs have tobe piven least on account of tro. factors (@) itis not possible for everybody to have the realisation any lay be tikes That requires years of rigorous discipline and ‘maditation. There are only a few wes who have becn ale 10 ‘se. Therefore, for the majority, its the proofs thet create Ini interest aod eves faith One ean cing toa doctrine if it ‘pears rationally satsing to his; (b the evelations of the Tew seer have ais to. be-communiated to others. They are invariably obscure and diet o be anslate intohe langvage that the ordinary maa understands. Rabonal proofs and de ‘monstrations serve the purpose of interpreting these tuts and tlko of communicating thse trots tothe common man Bot, how can God's existence be demonstrated? Vivekananda belive in the pony of such 5 demonstration and follows almost the sme procedure that & normally adopted by rational emonstrations. of this kind. One would experince some dif cally i joining topether Vivekananda’ demonatzations of God's fstencs, boone ey ate unystematally scattered. thouahe ‘ut hin wring ebd sposchs. He afterall, ot an_actdemie philosopher and astaaly isnot posite for hi to be ste ‘atic in the manner of man of technics) philosophy. But ‘oe comes across in Vivekananda’s writings Setanstrations of both Kinds a posterior! and a prio. Cerin arguments eck 1 prove God on the bass of his evidences an eects dscover- i in the world (@ posteriori demonstration) and certain other Srguments Week to prove God's existence on the basis of an Analyt of Gots const ise (a prion demonstration). Let ‘how ty Yo enumerate some ofthese proof or God's existence 5 they have been conceived by Vivekanand- (0) At swe places Vivekananda har refered to certain de smonstationsthtt appear to be similar to the tration tle ‘Swan Vivekananda ° loge proof for God's existence. He 8), The whole of mate Dest couldteach then, only of «personal Being who the ral ‘ofthe Universe it could teach noting further. In short out of the extemal world we ean only Bet the idea ofan sets, tht ‘wbich i clled Design “Theory.” This clearly shows that the ‘sins, harmony and the grandeur of the world leads 10 uppose that there must bean architec, aa ntligentdexigoet ofthe Universe (©) On occasions, one comet across passages inthe wrinas of Vivekananda thit remind Us of the cause! demonstration af SGoa's existence. He comes to Had the evidences of God ‘el everywhere, he finds himbelT unable to account for the “ikinps ofthe wad without aking resoure to halk powerfal cause In the’ world we come atoms many tinge whose sega ‘and movement cennot be accousted for any naturale ttm. We ate ot their authors, ad as such we are forced to

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