Hinduism
The Spirit of Indian Philosophy–3
by Dr. R.K. Lahiri

Adi Samkar; Bhaskar; Yadava Prakash; Madhava; Nilkantha; Vijyan Bhikshu and Ramanuj are some great names of the age. Some of them were not merely commentators but also founders of new system of their own. Sankar is known for Mayavad; Advait; Ramanuj for Vishistadvaita Madhava for Dvaita system.  All these come out of Badarayan’ Brahma Sutra.  Though they seem distinct and different yet they are one. Still ignorance led to the feeling of intolerance of other’s viewpoint. Jealousy among these schools developed. It was the time when Samkarachaya appeared on the scene as a rare and unique force of integration. He succeeded in removing confusion. His commentary on Vedanta Sutra overtook the highly praised philosopher and writer Badarayan. Samkar infused new life in the philosophical thought and its interpretation. His efforts brought about higher evolution in thought and a philosophical binding force. That resulted in acceptance of Upanishad; Geeta and Brahma Sutra as authority on religion.

The Philosophy of Infinite Existence

Hinduism believes that there exists only one substance underlying, though appearances seem dualistic ,pluralistic ,multiple or single This led to the theory of dualism, non-dualism and qualified non-dualism, respectively founded by Madhava; Samkar and Ramanuj.

Madhava in objective reality says that the world is real as we see it as such. The objects we see may be subject or not subject to change.  Even if an object changes, it does not mean that it is not real. He believes that each soul is distinct from the other. Self depends upon God but is distinct from God. Self is not Absolute but limited in power.

Samkars philosophy can be summed up as – ‘Brahma, the Absolute Existence, the Absolute Knowledge and the Absolute Bliss is real; the universe is not.’ Brahman and Soul is one. The world is and is not.’

Ramanuj stress on Bhakti and says that Brahman is that which truly is, without distinction. He differs with Samkar in the belief that there is nothing else which is real, all else is Maya, that appears; which is the projection of Avidya (Illusion).

All the above stages in spiritual evolution of devotee are real and harmonizing. When a devotee identifies himself with his body, he is His servant (Dwait).  When he identifies himself as Individual soul (Jiva), he is part of Him (Qualified Dualism).  When he identifies himself with the Self or Atmana, he is Thou Art That. (Advaita).

The Heterogeneous Philosophies

Some non-Vedic philosophical doctrines grew up side by side. They are Lokayata of Carvaka; Buddhist, Jains and Sikh doctrines along with the Tantras. Carvaka does not believe in existence of any God and advocates materialist outlook out and out. Buddhists and the Jains differ and had a large following In many respects they are very near Hindu thought. The Tantras are the off-shoots of a different nature and base itself on Yoga. It has not found a place in the main stream of Hinduism though not out of it.

Post Samkar Age

The Mogul invasion and their brutal rule totally smashed most of Indian philosophical works. The library of Nalanda in Bihar was set ablaze and burnt for months. During Muslim rule of terror and forceful conversion and Hindu-humiliation, saints stood firm in faith and preferred death to conversion. This situation is aptly described by Dr Tara Chand in ‘History of Freedom Movement’ thus. ’Unfortunately the two groups lived in almost complete isolation from one another. Religion, language, customs and general conditions prevented mutual intercourse. They formed two worlds apart The gulf between sacerdotal groups of the two communities remained wide.’  It was the Bhakti movement in the South and Ramanand and Tulsidas in the North that kept alive the Hindu life and steam. Ramanand founded Sri Sampradaya and wrote commentary on Anand Bhasya, a commentary on Brahma Sutra. He widened the religious approach and included the lower class people in the fold. Tulsidas through his epic Ramcarit Manas infused fresh life and vigor among Hindus and kept the spirit alive, though he did not propound any philosophy; Rama and Krsna were made peoples hero all over India and they served to keep united the religion with strength and hope. Saint Kabir and the Sikh Gurus stood up with their views in keeping with the demand of the age and moved the people towards religion. In Assam, Shankar Deo founded Mahapurusheya Sampradaya and preached that mystical experience is necessary for understanding and recommended interiorized Yoga of ascetic type.

Philosophy during Colonial rule

Nothing new was possible during the Islamic rule of terror and humiliating subjugation. The whole concentration was drifted towards fighting out the oppressors and safety of the religion. The Hindu might have almost prevailed in capturing Delhi throne, when the western powers entered on the political scene and the British succeeded in the game.

The British rule was no different. It planned the translation of Hindu scriptures in such a way that may lead the elite away from them and draw them near to Christianity. As a result, Brahma Samaj in Bengal and Prarthana Samaj in South sprang out, crying for reforms. They did save a small number of people from embracing Christianity and freed people to some extent from shackles of false truths. There came out a class of young men who imitated Christianity in many things, even in culture, and marriage regulations. They lacked feeling of Indianness (Hindutva) and tried to run down their forefathers to hearts content. They would not mention the word Brahamana and the name of seers and sages and say that since creation there have never been men so learned as the Europeans. Fortunately there existed a line of thinkers, sages and associations like Arya Samaj, Ram Krishna Mission and the like. They revived and rejuvenated Indian philosophy and cultural thoughts. Swami Dayananda in his work Satyarth Prakash accepted the cultural challenge of the Christianity and Islam and replied them in their own coins with such convincing arguments that made them silent and gave confidence to Hindus about their superiority.  Loka Manya Tilak revived confidence in introducing the Ganesh Puja ceremony in the South and gave a call for solidarity in diversity.  It was essentially an age of reforms in the religion which gave it strength and fresh vigor.

The Modern Age Outlook

Islam and Christian missionaries failed in making India the hotbed of their culture despite all types of efforts. The Hindu spirit of spirituality remained ever alive. Ram Krsna Paramhansa, Vivekananda, Maharsi Ramana, Caitanya Mahanprabhu and others stood for the spirituality of Vedanta and moved people into their fold. Yogi Aurobindo said, “The hollow worm-eaten outsides of Hinduism, all crumbing so sluggishly, so fatally, to some sudden and astonishing dissolution, do not frighten me. With them, I find the soul of civilization alive, though sleeping.’  Dr. Radhakrishnan reacted against the false charges of the missionaries and wrote books on religion to vindicate their abuses. He pleaded for a universal religious ideal of Sanatana Dharma. During this period no new philosophical idea sprang up yet the traditional Hindu spirit was saved and revival ensured.

– Continued

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