Hinduism
Spirit of Indian Philosophy
(Based on an article by Dr. Sarvepalli
Radhakrishnan)
To delve into philosophical
and spiritual studies one has to have an open mind. Only a receptive
mind can effectively search the soul. Otherwise a disquisition on the
subject will appear to be elusive and simply beyond our ken.
The six systems of Hinduism (Darshanas)
and their sub-systems, Buddhism, Jainism and the materialistic system of
the Charvaka are all evidence of the divergent of views of Indian
philosophy. Accordingly, it is difficult to cite any specific doctrines as
the dominant influence in the Indian thought process that developed over
four millennia.
However, in all respects there
is what is called a distinct spirit of Indian philosophy.
First and foremost chief
mark of Indian philosophy is that its concentration on the spiritual.
Except in the Charvaka system, all the other systems of philosophy and
religion are intimately related and the philosophy is regarded as a
spiritual adventure. The philosophies of the Vedas, Puranas, Smriti
or the six Darshana literatures emphasize on the
socio-spiritual reform and promote a spiritual life.
This socio-spiritual reform
is the second characteristic of Indian philosophy. Philosophy is not
merely an exercise in seeking ‘knowledge for its own sake’, but to learn
the truth that can set a man free. Every major system of Indian
philosophy strives to alleviate human suffering through philosophical
knowledge. In India truth is not merely known but truth is to be lived.
The goal of Indian philosophy is to teach an individual to realize the
truth and become one with it, not merely know it. The word is aptly
described in India as Darshana, which means ‘to see’. To see is
to have a direct intuitive experience of the object rather than to
realize, which means ‘to become one with’.
The third characteristic of
Indian philosophy is its introspective approach to reality. It regards
the external physical world not as important as the inner knowledge of
the self. The philosophy is thought of as Atma-Vidya or the
education of knowing oneself. Though the physical sciences developed in
an unprecedented accuracy and speed during the Golden Age of Indian
culture, the subjective rather than the objective became the focus of
Indian philosophy. Truly outstanding progress had been made in the
fields of astronomy, mathematics and medicine. Indian philosophy, from
time immemorial has speculated that the inner spirit of man is more
significant in providing clues to man’s place in the universe and will
help him in realizing the truth that he seeks.
Fourth significant feature
of Indian philosophy is that it has shown a tendency toward a
monistic idealism. Though on the surface the various factions appear to
be conflicting, the basic, fundamental belief of almost all Indian
philosophy is that reality is ultimately one and ultimately spiritual.
Indian philosophy accepts
only intuition as the method through which the ultimate can be known.
Reason is important in demonstration of the truth but reason cannot
discover or reach the truth. The process of knowing or sensing without
the use of rationalizing process is a unique hallmark of Indian
philosophy. This is the fifth characteristic of Indian philosophy.
Sixth characteristic of
Indian philosophy is its unconditional willingness to accept authority.
The intuitive insight of the seers, who obtained the Shruti
literature from the gods or the intuitive experiences of Buddha and
Mahavira are accepted. The basic concepts of the doctrines of the past
are preserved as tradition and even the later commentaries did not
significantly alter them. The respect for authority may seem exaggerated
to some, but the Indian philosopher is of the deep conviction that those
who really know the reality are the ones who have realized it.
Finally the Indian
philosopher from the early years saw the importance of a synthetic
approach to the various aspects of experience and reality. The
philosophers pronounced ‘God is one but man may call Him by many names’,
as early as the Vedic Period. Religion and philosophy, knowledge and
conduct, intuition and reason, man and nature, God and man, noumenon and
phenomenon, are all brought into harmony, by the synthesizing tendency
of the Indian mind.
The final goal of life in
Hinduism, Buddhism and Jainism is the same. Release from the repeated
cycles of rebirth and liberation of the turmoil and suffering. The
spirituality, introspection, monistic idealism, intuition, respect for
authority and the strong belief that the truth is to be lived, not merely
known, propel a Hindu and Jain towards the goal of attaining Moksha
or Mukti and a Buddhist to attain Nirvana.
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