Mahatma Gandhi:-

Bibliography:-

1.     Pathway to God  M. K Gandhi

2.     Fellowship of Faiths and Unity of Religions- M K Gandhi

3.     Study material-IGNOU

4.     Samkaleen Bhartiya Darshan – Laximi Saxena

5.     M K Gandhi- An Autobiography or the story of my experiments with truth

6.     Whither Indian Philosophy –Sangamlal Pandy

7.     I am Thou-Ramchandra Gandhi

8.     Samaj Darshan Ki Bhumika- J S Srivastava

9.     Socio-Political Philosophy & Philosophy of Religion – R N Sharma

10.                        Political Philosophy – R N Sharma

11.                        Paper Cutting.

12.                        Youth Competition Guide

13.                        Vedic Particle Physics – Pt Khem Chand Sharma

14.                        Vedic Physics -27 – Keshav Dev Verma.

15.                        The vision of Cosmic Order in the Vedas- Jeanine Miller  -183

16.                        Meditation,Oneness and Physics - Glen Peter Kezwer

17.                        The Vision of Cosmic Order in the Vedas: Jeanine Miller, 183

18.                        Ethics Theory & Practice

19.                        Ethics:B N Singh

20.                        Ethics:

21.                        Ethics:

( S L Panday- Wither Indian Philosopher -263)

Sarvodaya:- (June 2014,100 words)

The word ‘Sarvodaya’ is the synonymous word to the Reeskin’s ‘unto the past’, coined by Gandhiji . The term means ‘rise of all’. It includes a complete philosophy of life. The word sarvodaya gives responsibility to the man of the society instead of divine intervention. It is meant for the welfare of all persons, especially for the most  deprived. It suggests fighting against injustice, inequality and exploitation of all kinds. It rules out the exploitation both by democrats and communists. It is also against the totalitarianism of Fascism and Communism. Everybody can retain his liberty according to it. It members are setyagrahis and egalitarians. But the means for them is always non-violence. So it can be said that the aim of satyagrahis is sarvodaya.

Whither Indian Philosopher  s. L Davday -264

Vedic Aphasics

Satyagraha:-  Satyameva Jayate narnrtam

Satya is finally victorious; what is in disharmony with rta is never. Victory is gain, in whatever field it is achieved; victory is life. If the same is being sought along a path that is in harmony with rta the Endeavour is bound to succeed finally whatever be the odds. Bt, denotes three aspects, namely, knowledge, motion and accomplishment.  Satya being the manifestation of rta is endorsed by the three. Knowledge denotes total knowledge related to the purpose sought to be accomplished including the plan of action; motion is resolute action according to the plan; and there can hardly be any doubt about the victory which is the accomplishment of the purpose. The verb joy ale i.e. being victorious stands eternally with satya ultimately and not in any case otherwise. Hence it communicates that betterment remains always with the cause of satya or the creative process.

      The satya has materialized in numerous forms which may be broadly categorized in three states: the particle stage, the atomic stage and the galactic state which includes the planetary stage as well. Prakrti under its third attribute tamas has been named staya by Veda as under the second attribute. It has been called rta while under the first satva it is known under its original name.

      To get justice, men have to become ‘rebellious. Rebellious against exploitation, oppressions, injustice and other social evils. Satyagraha is a weapon of non-violent persons to get justice by becoming rebellious. Satyagraha is, according of Gandhi; truth peace and love. It is soul- force and is opposed to material free.  Gandhiji said that it is different from passive resistance because passive renitence is weapon of the weak where as satyagraha is a weapon the strong. Passive resistance admits violence which satyagraha rejects violence. Satyagha strictly adhere to truth while it is not the case with the follower of passive resistance.

      The Satyagrfahi does not surfer and malicious intention for his opponent. He develops love for even enemies and wants to change the heart of his worst enemy, as well. A satgagahi wants to achieve God-realization through self-sacrifice, social service and love for mankind at large. He is believer in the unity of mankind and in dead against divisive factors. His nationality is humanity and his religion is the religion of mankind, because he is the follower of truth and truth is nothing else but God himself.

Quest: Explain the Gandhi an  idea – ‘God is truth’, (150 words)

Theistic and Absolute modules

(Pathway to God)

The word Satya (Truth) is derived from Sat which means ‘being ‘or ‘Existence’. And nothing is or exists in reality except Truth. That is why Sat or Truth is perhaps the most important name of God. In fact, it is more correct to say truth is God than to say God is Truth.

      And where there is Truth, there is also knowledge, which is true. Where there is no Truth. There can be no true knowledge. That is why the word Chit or knowledge is associated with the name of God. And where there is true knowledge, there is always Bliss (Ananda). Sorrow has no place thee. And even as truth is eternal, so is the bliss derived from it. Hence we know God, as Sat-Chit- Anand one who combines in Himself. Truth, Knowledge and Bliss.

(Vedic particle Physics) 452

Sad –Brahma exists as a whole in the form of one unit which remai9n in the non-decaying form ( Akshar) up to its infinite dimensions of the space (Ananta,sarvatra,vidhyaman) . It is homogeneous everywhere. It remains present throughout the whole endless space everywhere in its pure form It makes of no function at all(Nirgun) It exists only in its pure form as the basic content of the invisible matte ‘Sat’

      I can do nothing in the original pure form. So, it is without any function and quite calm in this state (Shant) (Aval) . So, it can be shown as the blank space on the paper as its figure because it makes no structure  of any type of shape of any body. Hence, if is (Awavakt, Ashkar, Sharvapi, Anant, Nirgun,Nirakar, Muladhar) according to Vedic science.

VPP(viii) ( The different types of structures which exist in the spare of ‘DYOU’ making different types of well defined functions, are called the “DEVAS’. (Divi deepnat ghothnat, Danat va Deva) (Concept of God Tradition verses Modernity).

      The moral basis of Hinduism – the nature of the universal Moral Law or Power that sustains the universe.

God as an impersonal force or power or as divine law.(VPP 453)

Rt.      ‘Rta’ is that content of the units of functioning Brahma, which is making well defined functions through its channels of flow making currents in the space of DYOU ( Rithutha vichasaty tasmat ritum.)

(VPP 453)

(Cksira) is the smallest unit part of the Rta which is making well defined functions through the channels of the flow of its Rta.  Hence the S K Sara is the non-decaying state of the smallest fine part of the ‘SAD-BRAHMA’ so obtained, which keeps on transmitting the waves of Rta by it vibrations of the frame parts of the regular body. Its frame parts vibrate due to its function of breathing inside the medium of the stand still content of the Sad Brahma          ( Aanitavat savdhya tadkam).

It is clear from Gandhi’s philosophy that his all concepts were based on the concept of truth which is mentioned in the Vedas as Rta.

Gandhi as truth incarnate

Rta as truth:-

Truth comes first; it is the very breath of that eternal order which is mighty and terrible in the sense of awe-inspiring and unrelenting in its eternal rhythm action and reaction endlessness. To seek the truth to love the truth, to be the truth is to live in accordance with the rta, the cosmic order which is the truth of the Absolute the truth laid out in the Leavens, born of blazing topes , the very first out breathing of the universe (x.191.1)

Satya implies oneness with set, essential being, one’s life being the very expression of one’s fundamental being, hence truth. It is here that we find that satya, truth, is included in rta, the Cosmic  Order or Cosmic Truth, hence he who is true to his innermost being is one with the Cosmos, is integrated; ‘whole, ‘holy’.  He can command the elements for he works in harmony with Nature. He is godly (cf Rgv.X, 37.2)

It is thus man’s task to translate, the cosmic harmony as visional by the seers into social order. Eternal law can be mirrored at the human level in justice, righteousness, hence strict morals and integrity at the individual level. There form the backbone of the social order.

Rt. As right-(moral sense righteousness) Satyagraha:-

 Ta does not mean merely motion, but reveals that its motion is charged with the knowledge of accomplishing some purpose. The rta is proper or right or apt to accomplish the state of manifestation for which it has been aroused to come under the influence of the second attribute rajas, motion, by termination its earlier position of being at rat.

Rt reveals the whole world of meanings connoting creation, maintenance, transformation in the most efficient and orderly manner in the greatest system known as universe. Rta is always ‘right’ not only in a literal sense in English language , but in most comprehensive sense in any language , as the latter itself earns its origin from Sanskrit rta . Anything that is in slightest divergence with rta is wrong Vedic Sanskrit calls such a divergence anrta, i.e. not rta.

(mine Since Rta is the cosmic law, and we are supposed to act according to it, therefore we have to think on the cosmic level. Gandhi’s concept of Sarvodaya is similar to this concept we should think about the welfare of all and synchronize with this cosmic law)

Rta as dharma:-

Vedic physics -29

Rta through its constant motion lays down the pattern of the cosmic law which governs, controls and maintains all creation and the entire activity actions and reactions, related with the same. This cosmic law is called
Dharma by Veda. The noun dharma derived from the root dharma conveys the meaning of that which holds and maintains existence and continuance in both the universal and individual sense. Dharma is neither any worship nor any ritual .Science is the knowledge of the order and dharma is the order itself. That is why dharma is synonymous with the nature of the motion of things and their reactions interactions.

WHAT IS TRUTH?

What is Truth? A difficult question, but I have solved it for myself, by saying that it is what the Voice within tells you. How then, you ask, different people think of different and contrary truths?

It is because we have at the present moment everybody claiming the right of conscience without going through any discipline whatsoever, there is so much untruth being delivered in a bewildered world. All that I can, in true humility, present to you is that Truth is not to be found by anybody, who has not got an abundant sense of humility. If you would swim on the bosom of the ocean of Truth,you must reduce yourself to a zero.

Truth is within ourselves.There is an inmost centre in us all, where Truth abides in fulness. Every wrong-doer knows within himself that he is doing wrong, for untruth cannot be mistaken for Truth....Truth and Righteousness must for ever remain the Law in God’s world.

The Law of Truth is merely understood to mean that we must speak the Truth.But we understand the word in a much wider sense. There should be Truth in thought, Truth in thought, Truth in speech,and Truth in action.

TRUTH IS THE SOURCE OF CHARACTER :

Character is based on virtuous action, and virtuous action is grounded on Truth.Truth,then,is the source and foundation of all things that are good and great. Hence fearless and unflinching pursuit of the ideal of Truth and Righteousness is the key of true health as of all else.

HOW TO REALIZE IT?:

But how is one to realize Truth,which may be likened to the Philosopher’s Stone or the Cow of Plenty? By single-minded devotion (abhyasa) and indifference to every other interest (vairagya).

Hiranyanan matryan satyasya vihitam mukham

Tatvem pushantrapavrirha satydhraya dhishtya//15// (Isavatya Upanishad)

The face of truth is covered by a golden lid; remove, O sun, that (covering) for me, the practitioner of truth, so that I may behold it.

Theistic Model

Gandhi has two types of approach towards God. One is of a devotee and another is of a Jnani. As a devotee, he said earlier that, ‘God is truth’. But later on as a jnani , he said that, ‘truth is God’.

Jrani Model:-

Nature, as the expression of God:-  Gandhi says “God manifests himself in innumerable forms in this universe and every such manifestation commands my reverence “He says that there is a law in this universe which maintains the harmony of the world. Due to this law, there is order in the universe. Ksira is the smallest unit part of the rta which is making well defined functions through the channels of the flow of its Rta. ‘Rta’ is that content of the units of foundioning. Brahma, which is making, well defined functions through its channels of flow making currents in the space of DYOU   (( Rithutha vichasaty tasmat ritum.)

Ethical point of view:-

Why should we follow non-violence?

Because others are an integral part of our own existence.

      Since, God is infinite being an integral part of Him, we are also infinite beings. So, by harming others, we harm none else but to ourselves.

Also, this whole cosmos works as per the universe law of morality. So, harming others is, violating the law of the universe.

(Intuition is nothing else but the instructions of the higher level of cons. of ourselves.) Gandhi was an intuitionist from the point of view of ethics. He believed in the4 voice of inner conscience as the voice of God.

Means and End:-

God is love

Why should we love others?

Because others are an integral part of our own being.

Yasatu  sarvami bhutani atamanyanvanupashyanti/

Srvebuthashu chtyanam  tano na vijyogpastay //( Iswasay Upanishad)

He who constantly sees everywhere all existence in the self and the self in all beings and forms, thereafter feels no hatred for anything life being one and unbroken, to experience the life-centre within us is to experience at once the life-cube everywhere Self-realization is never complete by a mere recognition of the intrinsic divinity on perfection in the self, within s which includes the self expressing in the pluralistic world. To realize one’s own self is to realize at one its oneness with the all self.

 Yashmin sarwani bhutani atmayvabhud bivmat/

Tatrko mho ka shok sakatvmanu pashyapat//6//( Iswasay Upanishad)

Not only that a man of self-realization has understood in his own vital experience that he is not a separate individual living as opposed to others, but in his essential nature , he is nothing but the harmony or unity that underlies all seeming discord or hilarity . Which are perceived as a scum upon? The reality. He, who has thus realized his oneness with the entire, can no longer have the ordinary cussing of the mind arising out of the ordinary psychological tensions created through delusion, or through grief.

      To get away from grief is the goal of life that is sought by every living creature, whether man or animal. Moksa or liberation is the transcendence of the individual beyond the frontiers of sorrow. Beyond the shores of sight and sobs, lies the land of realization where the known experiences in his own self, the entire universe to be one, which is nothing but his own Real nature.

      The pot-space can discard all its sense of limitations, imperfections and sorrows only. When it rediscovers itself to be nothing but the universal space. Each individual wave will have its own sorrows of birth, growth, decay, and death only when it considers itself separate from others; but on its realization that it is nothing but the ocean in its essential nature, all its sorrows and no more shall it have its own delusory   idea that it is separate from others .When there is no delusion, there is no grief; grief is the expression of delusion.

      Thus , a  saint of realization experiencing his own self-shining out through every  rare and form, expressing. It’s our dynamics through every circumstance, happy or sorrowful, is eternally in unison with harmony and shy then amidst the discordant noise of life. To him are the greatest   potencies, the greatest joys and the amplest success in life. Even the heaviest sorrow cannot shake him even a use-bit.

(Yashmin shttho  na dukhan gurunadip vidhlapaty) Where in established, he is not spoken even by the heaviest sorrow – (Gita VI -22)

Explain the salient features of the social and political philosophy of Gandhi in detail  (500 words)

Non-violent state:-

          Decentralization of Authority

                                                            ()

                                    _________________________________

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                Economic equality                                   Social Equality

(Mine (non-violence, here means non- violation of human rights or justice)

Sawaraj or Decentralization of Authority:-

In the political field Gandhi sought to decentralize political power in very village. He was in favour of giving all economic, social and political powers to the village foam chayat. As per his sarvodaya ideology every village should be self-sufficient both economically and politically. He was dead against the centralization of political powers. He was in favour of most liberal democracy.

      In the field of economy also, he was against centralization of power. He was in favour of rural and cottage industries. He was against mechanization and industrialization.  The Gandhi ji was of view that industrialization leads to centralization of wealth and power, which increase exploitation. Due to mechanization, there will be unemployment. The necessary condition of Sarvodaya was the right of the producer. The land should belong to person who cultivates or the factory owner. Gandhi was pre-qualify on economic level but not by repression. He was against both the law of forest and law of the legislature. He said that it must be based on the law of love because love is higher than law. Everything must be done with the feeling of ge4neral good. To the best of his capacity everybody should act.

      Gandhi ji believed in Lokniti instead of Rajniti. He said that people must be self disciplined instead of governed by the stage. He insisted more on performing duties instead of having power and rights .Lokaniti is based upon the people’s power.

Economic Equality:- Economic equality is the basis of non-violent society. It can be established only then, when the conflict between capital and labour has been abolished. To reduce the conflict the upliftment of the poor is needled while the rich should sacrifice their lot for the betterment of poor. He wanted the rich people to consider themselves as trustees of God only not the owners of the wealth. This concept of economic equality was based on the philosophy of Ishavash Upanishad   where it has been written:

 Ishavasaymidham  sharv patkcham  jagtayam jagat/

Tayan  vaykatayan  bhujitha  mam  graskasayswadhanam//

      He said that everybody should work hard enough to earn for his food. He was against industrial capitalism. He encouraged the system of small scale industries. He was also against colonial imperialism and materialism. According to Vinoba, the rich are degenerates and poor are fallen people. Therefore, the sarvodaya idea is the uplift the economic welfare of all at the claims. The economic welfare in the capitalist class, requires the encourage mental of the spirit of sacrifice and non-covetousness among the rich people so that they may belled to spiritual welfare. In the poor section of society, the sorvodaya ideal preaches for more and more labour in cooperation with the middle and the capitalist call.   No where violent or immoral means are permitted for any class.

      Gandhi was not against the personal property so far as the owner uses it for social welfare and leads a life of self control. Sarvodaya movement asks for voluntary donation of lands and money for people welfare. If supported compensation to the capitalist and the land owner if his wealth and land has to be taken by the state.

Economic Equality

Gandhi wanted to establish a classless society and end of capitalism but through non-violent means. He was against the class-war theory of Max. He wrote “I can, most decidedly, avoid class war (He wanted to create a revolution without recourse to class war.) If only the people will follow the non-violent-method. By the non-violent-method we seek not to destroy the capitalist, we seek to destroy capitalism. We invite the capitalist to regard himself as a true fee for those on whom he depends for the maki9ng the retention of and the increase of his capital’1 

  1 Gandhi, M K Young India, Nov. 15, 1928, P387

Social Equality

Ghandhi’s idea of social equality was related to caste system of India. Though he was not against the transmission of profession on hereditary basis though he was of view that men should not be limited to their profession only. They should serve the society apart from their hereditary profession. He said that men should do not be discriminated on the basis of their profession. Earlier he was a proponent of varnasrama dharma but later he gave the principle of ‘Ramarajyo’. But after through reflection he found both concepts unsuitable and turned to the concept of sarvodaya which was based on Resckin’s ‘unto the last’. The most deprived person should be given preference.

      He was pro-ashram dharma and varna dharma. He said that varna dharma was the low of fife and ashram dharma also represents the progressive aspect of human life. He wanted the human being to become non-violent but assertive and courageous one. He must be revolutionary. His concept of society was based on spirituality. Men should try to cultivate spiritual values. All the members of the society are interrelated. So, they should serve the society in general, without any discrimination, so that all the members of the society can evolve. He held the view that any society can flourish only if it if based on non-violent principles. He followed the norms of ethics and religions to solve the social problems.  His principles are a nice blending of spiritual ideals with social and political realities. He wants to realize his self through social service, eradicate evil friends of society. He wanted to search his God in suffering humanity.

      His notion of democracy is that in it the weakest should have the same opportunity as the strongest. It will happen only through non-violence.

      Gandhi was a cosmopolitan. He was the proponent of universal brotherhood. This thinking was based on the ancient concept of Vasudhaiva Kutumbkan. He was also in favour of male female equality.

Understanding Peace

What is peace?

Peace,Wellbeing and Justice

Peace and Participatory Democracy

Culture of Peace

Nature and Causes of Conflict

Types and Levels of Conflict

Sources of Conflict: Perspectives

Social Injustice

Economic Inequality and Exploitation

Methods of Conflict Resolution

Western and Eastern Perspectives

Coersive Methods

Alternative Dispute Resolution

Gandhian Way

Towards Durable Peace

Comprehensive Human Development

Peace Education

Religious Harmony

Peace Movements

Introduction to Gandhian Philosophy:

Context and Emergence of Gandhian Philosophy

Metaphysical Teachings of Gandhi:

The World is One Body:

God has so ordered this world that no one can keep his goodness or badness exclusively to himself. The whole world is like the human body with its various members. Pain in one member is felt in the whole body. Rot in one part must inevitably poison the whole system. Let us, therefore, cease to think in terms of the whole country. We must put faith in God and careful for nothing.We hold our destiny in our own hands and no one but ourselves can make or mar it.

Universe-A Family of Nations:

Nations cohere because there is mutual regard among the individuals composing them. Some day we must extend the nation law to the universe, even- a larger family. God has ordained that India should be such a nation.

Indeed, Hinduism teaches us to regard the whole humanity as one indivisible family.

The Problem of Evil

Why is there evil in the world, is difficult question to answer.I can only give what I may call a villager’s answer. If there is good, there must also be evil, just as where there is light there is also darkness. But it is true only so far as we human mortals are concerned. Before God there is nothing good , nothing evil.We may talk of His dispension in human terms, but our language is not God’s.

I cannot account for the existence of evil by any rational method. To want to do so is to be coequal with God. I am therefore, humble enough to recognize evil as such. And I call God long suffering and patient, precisely because He permits evil in the world. I know that there is no evil in Him and yet if there is evil, He is the author of it and yet untouched by it.

Pair of Opposite Forces

The distinction between good and evil thoughts is not unimportant. Nor do these thoughts come haphazard. They follow some law, which the scriptures have tried to enunciate. There are certain problems in mathematics, for the solution f which some workable assumption have to be made. They help the solution of the problem. But they are purely imaginary, and have no other practical use. Similarly, psychologists have proceeded upon the assumption that a pair of opposite forces is warring against each other in the universe, of which one is divine and the other is devilish. The distinction is made by all the scriptures of the world. I say this distiction is imaginary. God is one, without a second. He alone is. He is indefinable. In reality there is no war between God and Satan.

God’s Hand Behind Good and Evil

In strictly scientific sense, God is at the bottom of both good and evil.He directs the assassin’s dagger no less than the surgeon’s knife. But for all that, good and evil are, for human purposes, from each other, distinct and incompatible, being symbolical of Light and Darkness, God and Satan... Respectively.

God’s hand is behind good, but in God’s hand it is not mere good. His hand is behind evil also but there it is no longer evil. ‘Good’ and ‘Evil’ is our own imperfect language. God is above both good and evil.

It is we who entertain thoughts, and it is we ourselves who repulse them. We have, thus, to strive against ourselves. The scriptures have, therefore, said that there is duel in the world. This duel is imaginary, not real. We can, however, sustain ourselves in the world by assuming the existence of the imaginary duel to be real.

Blessings of Calamity

It is the universal experience that every calamity brings a sensible man down on his knees. He thinks that it is God’s answer to his sins and that he must henceforth behave better. His sins have left him hopelessly weak, and in his weakness he cried out to God for help. Thus millions of human beings used their personal calamities for self-improvement. Nations too have been known to invoke the assistance of God when when calamities have overtaken them. They have abased themselves before God and appointmet days of humiliation, prayer and purification.

Gandhian Understanding of Man: 

                                                    Spark of Divinity

We may not be God, but we are of God-even as a little drop of water is of the ocean.Imagine it torn away from the ocean and flung millions of miles away. It becomes helpless, torn from its sorroundings and cannot feel the might and majesty of the ocean. But if some one could point out to it that it is the ocean, its faith would revive, it would dance with joy and the whole of the might and majesty of the ocean would be reflected in it.

Man Is The Image of God: Man alone is made in the image of God. That some of us do not recognise that status of ours, makes no difference, except that we do not get the benefit of the status, even as a lion brought up in the company of sheep, may not know his own status and therefore, does not not receive its benefits; but it belongs to him, nevertheless, and the moment he realizes it, he begins to exercise his dominion over the sheep.But no sheep masquerading as a lion can ever attain the leonine status.And to prove the proposition, that man is made in the image of God, it is surely unnecessary to show that all men admittedly exhibit that image in their own person. It is enough to show that one man at least has done so. And will it be denied that the great religious teachers of mankind have exhibited the image of God in their persons?

Life Is A Mere Bubble :

Our existence as embodied beings is purely momentary; what are a hundred years in Eternity? But if we shatter the chains of egotism, and melt into the ocean of humanity, we share its dignity.   To feel that we are something, is to set up a barrier betweet God and ourselves; to cease feeling that we are something is to become one with God. A drop in the ocean partakes of the greatness of its parent, although it is unconscious of it.But it is dried up as soon as it enters upon an existence independent of the ocean. We do not exaggerate when we say that life is a bubble.

Life And Death:

It is as clear to me as daylight that life and death are but phases of the same thing, the reverse and obverse of the same coin. In fact, tribulation and death, seem to me to present a phase far richer than happiness or life.What is life worth without trials and tribulations, which are the salt of life?....I want you all to treasure death and suffering more than life and to appreciate their cleansing and purifying character.

The body must suffer for its ill-deeds.We die to live once more, even as we live to die at last.Life,therefore, is not an occasion for joy, nor is death an occasion for sorrow.But there is one thing needful.We must ascertain our duty in life and continue to discharge it till we die.

Death is at  any time blessed, but it is twice blessed for a warrior who dies for his cause, i.e. Truth. Death is no fiend, he is the truest of friends. He delivers us from agony. He helps us against ourselves. He ever gives us new chances, new hopes. He is like a sleep, a sweet restorer. Yet it is customary to mourn when a friend dies. The custom has no poeration when the death is that of a martyr.

Freedom of Choice:

Man has reason, discrimination and free-will such as it is. The brute has no such thing. It is not a free agent and knows no distinction between virtue and vice, good and evil. Man being a free agent, knows these distinctions and when he follows his higher nature, shows himself far superior to the brute but when he follows his baser nature, can show himself lower than the brute.

But this free-will we enjoy is less than that of a passenger on a crowded deck...Man is the maker of his own destiny in the sense that he has freedom of choice as to the manner in which he uses his freedom. But he is no controller of results. The moment he thinks he is, he comes to grief.

It is man’s special privilege and pride to be gifted with the faculties of head and heart both, that he is a thinking no less than a feeling animal, as the very derivation of the word shows .... In man reason quickens and guides the feeling.In brute the  soul lies dormant.To awaken the heart is to awaken the dormant soul, to awaken reason is to inculcate discrimination between good and evil.

Man’s Primary Duty:

It is the duty of every human being to look carefully within and see himself as he is and spare no pains to improve himself in body, mind and soul.He should realize the mischief wrought by injustice, wickedness, vanity and the like and do his best to fight them.

Man’s estate is one of probation. During that period he is played upon by evil forces as well as good. He is played upon by evil forces as well as good. He is ever prey to temptations. He has to prove his manliness by resisting and fighting temptations. He is no warrier who fights outside foes of his imagination and is innumerable foes within or what is worse, mistakes them for friends.

It is not man’s duty to develop all his faculties to perfection; his duty is to develop all his Godward faculties to perfection and to suppress completely those of contrary tendencies.

It is inherent in man, imperfect though he is, ceaselessly to strive after perfection. In the attempt he falls into reverie. And just as a child tries to stand, falls down again and again and ultimately learns how to walk, even so, man, with all his intelligence, is a mere infant as compared to the infinite and ageless God.

The goal ever recedes from us. The greater the progress the greater the recognition of our unworthiness. Satisfaction lies in the effort, not in the attainment. Full effort is full victory.

Ethical Teachings of Gandhi

Gandhian Philosophy of Religion

Gandhian Concept of God

Role of Reason and Faith

The fleeting glimpses that I have been able to have of Truth can hardly convey an idea of the indescribable Lustre of Truth, a million times more intense than that of the sun, we daily see with our eyes.In fact, what caught is only the faintest glimmer of that Mighty Effulgence. I feel the warmth and sunshine of His Presence.

The sun in heavens fills the whole universe with its life-giving warmth.But if one went too near it,it would consume him to ashes.Even so,it is with Godhead.We become Godlike to the extent we realize non-violence;but become wholly God.

My firm belief is that He reveals Himself daily to every human being but we shut our eyes to the “still small voice”.I realize His omnipresence.

The Divine Music is incessantly going on within ourselves; but the loud senses drown the Delicate Music which is unlike and infinitely superior to any we can perceive or hear with our senses.

When the Inner Light corresponds with the promptings of the smaller Inner Voice,then that flash has a mark of inspiration.

Religious Experience and Ashram life:

The Inner Voice:

The Inner Voice defies description.But sometimes we do feel that we receive an inspiration from within.The time when I learnt to recognize it may be called my prayer time, say about 1906.I recollect it.For the rest, never did I feel at time in my life that I had some new experience.My spiritual growth has been unnoticed like the growth of hair on our heads.

Nobody has to my knowledge questioned the possibility of the Inner Voice speaking to some and it is a gain to the world even if one person’s claim to speak under the authority of the Inner Voice can be really sustained it. Many may make the claim but not all will be able to substantiate it.But it cannot and ought not to suppressed for the sake of preventing false claimants.There is no danger whatever,if many people could truthfully represent the Inner Voice.But unfortunately there is no remedy against hypocrisy.Virtue must not be suppressed because many will feign it.Men have always been found throughtout the world claiming to speak for the Inner Voice.But no harm has yet overtaken the world through their short-lived activities.Before one is able to listen to that Voice,one has to go through a long and severe course of training,and when it is Inner Voice that speaks,it is unmistakale.The world cannot successfullly be fooled for all time. There is,therefore,no danger of anarchy setting in,because an hubble man like me,will not be suppressed and will dare to claim the authority of the Inner Voice,when he believes that he has heard it.

Man is a fallible being.He can never be sure of his steps.What he may regard as an answer to prayer may has to have a perfectly innocent heart incapable of evil.I can lay no such claim.Mine is a struggling,striving,erring,imperfect soul.

Divine Messages: There were two occassions when Gandhiji heard Divine Mess ages.The first was in 1993 and the second in 1936.Both were connected with the problem of untouchability.Gandhiji said:

The first question that has puzzled many is about the Voice of God.What was it?What did I hear?Was there any person I saw?If not, how was the Voice conveyed to me? These are pertinent questions.

I saw no form.I have never tried for it, for I have always believed God to be without form.But what I did hear was like a Voice from afar and yet quite near.It was as unmistakable as some human voice, definitely speaking to me,and irresistable.I was not dreaming at time I heard the Voice.I was not dreaming at the time I heard the Voice.The hearing of the Voice was perceded by a terrific struggle within me.Suddenly the Voice came upon me.I listened,made certain that it was the Voice and the struggle ceased.I was calm. The determination was made accordingly,the date and the hour of the fast fixed. Joy came over me. This was between 11 and 12 midnight.I felt refreshed.

Could I give any further evidence that it was truly the voice I heard and that it was not echo of my own heated imagintion? I have no further evidence to convince the sceptic.He is free to say it was all self-delusion or hallucination.It may well have been so.I can offer no proof to the contrary.But I can say this that not the unanimous verdict of the whole world against me could shake me from the belief that what I heard was the true Voice of God...For me the Voice was more real than my existence.(1933)

One experience stands quite distinctly in my memory.It relates to my twenty-one days’ fast for the removal of untouchability.I had gone to sleep the night before without the slightest idea of having to declare a fast the next morning.At about 12 o’clock in the night something wakes me up suddenly and some voice-within or without,I cannot say-whispers, “Thou must go on fast”. “How many days?” I ask. It says:’Twenty-one days.” “When does it begin?” I ask.It says: “You begin tomorrow.” I went quitely off to sleep after making the decision. I did not tell anything to my companions until after the morning prayer. I placed into their hands a slip of paper announcing my decision and asking them not to argue with me as the decision was irrevocable.Well, the doctors thought that I would not survive the fast.But something within me said I would and that I must go forward.That kind of experience has never in my happpened before after that date.

This I know that all that glitters is not gold,and also that if a man has really heart the Voice of God,there is no sliding back,just as there is no fotgetting it by one who had learnt to swim.The listening in must make people’s lives daily richer and richer.

The yogin is therefore one reflects all these attributes in his life, who, in the midst of raging storm and blinding spary, will keep his vision of the sun undisturbed, who will look difficulties and death in the face, who goes with the same mind to the shambles and the scaffold and whose mind is so serene that thunder rocks him to sleep.

(pathway to god)

Religious Tolerance and Religious Harmony

Gandhian Socio-Political Philosophy

Ahimsa & Satyagraha

Swarajya & Swadeshi

Sarvodaya

Caste and Social Order

Relevance of Gandhian Philosophy

Relevance of Non-Violence

Holistic Vision of Life

Social Egalitarianism and Gandhi

Towards Peace and Harmony

Contemporary Indian Philosophy:

Gandhi: Life,Influence and Basic philosophy

God and Truth

Nature of the World

Concept of Human Person

Social and Political Philosophy

UGC Electives: Unit - 10

LOVE (AHIMSA)

TRUTH AND LOVE :

Love and Truth are the faces of the same coin,and both very difficult to practice, and the only things worth living for.A person cannot be true,if he does not love all God’s all creatures. Truth and Love are therefore the complete sacrifice.

Without Truth there is no Love. Without Truth it may be affection, as for one’s country, to the injuryof others; or infatuation as of a young man for a girl... Love transcends all animality and is never partial.

True Love is boundless like the ocean and swelling within one, spreads itself out and crossing all boundaries and frontiers, rnvelops the whole world.

LOVE UNITES :

Scientists tell us that without the presence of the cohesive force amongst atoms that compromise the globe of ours, it would crumble to pieces and we would cease to exist; and even as there is a cohesive force in the blind matter, so must there be in all things animate and the name for that cohesive force among animate beings is Love. We notice it between father and son, between brother and sister, friend and friend. But we have to learn to use that force among all that lives and in the use of it consists our knowledge of God.

LOVE OF LIFE :

If Love was not the law of life,life would not have persisted in the midst of death. Life is a perpetual triumph over the grave. If there is fundamental distinction between man and beast, it is the former’s progressive recognition of the Law and its application in practice to his own personal life.All the saints of the world, ancient and modern, were each according to his light and capacity, a living illustration of that supreme Law of our being. That the brute in us seems so often to gain easy triumph, is true enough. How should it be otherwise with a Law which is as high as Truth itself? When the practice of the Law becomes universal, God will reign on earth as He does in Heaven...I need not be reminded that earth and heaven are within us. We know the earth, we are strangers to heaven within us.

It is my firm belief that it is Love that sustains the earth.There only is life where there is Love.Life without Love is death.Love is the reverse of the coin of which the obsreve is Truth.

Hatred ever kills; Love never dies.Such is the vast difference between the two.What is obtained by Love is retained for all time.What is obtained by hatred, proves a burden in reality, for it increases hatred.The duty of a human being is to diminish hatred and to promote Love.

THE LAW OF LOVE :

The Law of Love, call it attraction,affinity, cohesion if you like, governs the world.The universe continues in spite of destruction incessantly going on. Truth triumphs over untruth. Love conquers hatred. God eternally triumphs over Satan.

We will have ample cause to congratulate ourselves, if we learn to substitute the Law of Love in society for that of the jungle and instead of harbouring ill will and enmity in our bosoms against those whom we regard as our enemies, we learn to love them, as actual and potential friends.

THE RELIGION OF AHIMSA :

The world is full of Himsa, and Nature does appear to be “red in tooth and claw”. But if we bear in mind that the man is higher than the brute, then is man superior to Nature. If man has a divine mission to fulfil, a mission that becomes him, it is that of Ahimsa.

I am not a visionary. I claim to be a practical idealist. The religion of non-violence is not meant merely for Rishis and saints. It is meant for the common people as well. Non-violence is the law of our species, as violence is the law of the brute. The dignity of man requires obedience to a higher law, to strengthen the spirit. 

Man as animal is violent, but as a Spirit is non-violent. The moment he awakes to the Spirit within, he cannot remain violent. Either he progresses towards Ahimsa or rushes towards his doom. That is why, the Prophets and the Avatars have taught the lessen of truth, harmony,brotherhood, justice etc.- all attribute of Ahimsa.

So, let no one doubt that the salvation of all the exploited peoples of the earth and therefore of the world, lies in the strictest reliance on the coin on whose one face is written Truth and on the other Non-violence in large letters. Sixty years of experience has taught me no other method.

METAPHYSICS OF LOVE :

Language,Understanding and Culture

Engagement with Tradition,Self,World and God

Woman,Sexuality and Brahmacharya

Moral Foundations of Good Life:That man alone can be called truly religious or moral whose mind is not tainted with hatred or selfishness, and who leads a life of absolute purity and of disinterested service; that man alone can be called truly wealthy or happy either. Only such man can do good to mankind; for Truth is the foundation of all that is good and great.To a true servant of humanity the question never arises as to the best form of service. When we have realized the majesty of the Moral Law, we shall see how little our happiness or unhappiness depends on health and success and and fame and the like. As has been said by Emerson, ‘even the pains and griefs of good men contribute to their happiness, while even the wealth and fame of bad men cause misery to themselves as well as to the world.’ ‘Seek ye the Kingdom of God and His righteousness and all other things shall be added unto you.’

He is a real devotee who is jealous of none, who is a fount of mercy, who is without egoism, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up with praise, who does not go under when people speak ill of him, who loves silence and solitude, who has disciplined reason.

Dharma,Swaraj,Satyagraha and Ahimsa,Community and Fellowship; the Good Society

Statelessness, Trusteeship

Sarvodaya

Panchayati Raj

Religion

Tapasya

Service

Means-end Relationship

Gandhi and Gandhians: break,continuity and innovation

Civil Services:

Gandhi & Caste Discrimination

Gandhi and Peace Studies

Religious Experience

 Bibliography: - Sri Aurobindo

1.     S K Maitra –Sri Aurobindo Darshan ki Bhaumika

2.     Laxmi Saxena – Samkaleen Bhartiya Darshan

3.     A C Bhattacharya – Sri Aurobindo and Bergson.

4.     Sri Aurobindo – On Yoga-I the Synthesis of Yoga Sri Aurbindo.

Quest:- Explain the integral Vedanta of Sri Aurobindo (Dec.2011, 250 words)

Briefly discuss the integral Vedanta of Aurobindo ( 150 words)

Reality in Sri Aurobindo’s philosopher consists of three principles i.e. Existence, Consciousness and Bliss. This triune principle is called Sachchidananda by him. The ultimate reality is transcendent in his philosopher. Existence consciousness and Bliss are inherent in the Reality. This world is the self-manifestation of Reality. It manifests itself through Super mind. The blueprint of creation is inherent in Sachchidananda. He has solved the most vexed problem of the relation of the Being and that of becoming very prudently. He says that the Being and Becoming are the two aspects of the same Reality. The world is also as real as the Brahman itself.

      Sachchidanand is beyond the unity and multiplicity static and dynamic or Being and Becoming. All there are adjectives given by our discursive reasoning cannot think beyond the categories of space, fine and causality. We can know Brahman through intuition very nicely he has synthesized both Being and Becoming. He writes, “The very conception of movement carries wither the potentiality of repose and betrays itself as an activity of some existence; the very idea of energy in action carries with it the idea of energy obtaining from action and an absolute energy not in action is simply and purely absolute existence.

        Life Divine-P-114

      He calls this static aspect of Brahman as Sthanu, Which is immutable, inexhaustible and unexpended, which doesn’t act but is the cause of all action. It is pure existence. He identifies Force with Consciousness.

In the philosopher of Sri Aurubindo Brahman is in all things, all things are in Brahman and all things are Brahman’. Thus we see that he has given an integrated view of Reality, which is a bit different from Advaito Vedanta of Shomkara. That’s why his philosopher is called Integral Vedanta.

Quest: Briefly discuss Aurubindo’s Involution and Evolution (150 words)

Creation, according to Sri Aurubindo is a double-process. While the descending order of spirit creates matter the ascending order creates once again spirit itself from matter. This reverse process is the process of dissolution while the descending process is the process of creation. In the words of Sri   Aurubindo descending process is the process of involution of the spirit while ascending process is the process of evolution. Plunge of spirit into ignorance.  Ignorance is nothing different but an aspect of conscious itself. In the Gita also Lord Krishna says that I sow, the seeds of life in the prakriti . That is why life comes out of food grains. Sri Aurubindo’s philosopher of evolution is of emergent type. Through the process of involution the spirit manifests itself.

Sri Aurobindo’s philosopher of evolution and involution is spiritual evolution-involution. The process of evolution is self absorption of the Spirit. Life evolves out of matter because of the involution of life in matter. As Sri Aurobindo writes:-

“There seems to be no reason why life should evolve out of nature of elements or mind out of living forms, unless we accept. The vedantic solution the life is already involved in matter and mind in life”. 

Sri Aurubindo- Life Divine – Vol.I-P.4.

      Quest: What is the concept of evolution in Aurubindo (Dec.2012, 150 words)

      Plunge of Spirit to Ignorance:-

            Intro- The originality of Sri Aurubindo consists in his brilliant exposition of divine evolutionism of our ancient India is a most scientific manner and thus synthetic the old with the new, the eastern with western, the seers with the philosophers.

A C Bhattacharya –

Sri   Aurubindo and Bergson

A synthetic Study.

            The principle of evolution towards Spirit, Light and Knowledge loses all its meaning unless a presuppose the fact that the Spirit has involved itself in matter, darkness and ignorance. Mater is nothing else but the Spirit in veiled form.

Quest: Evolution in Cosmic as well as individual:

Compare with Sonkara and Tortra –Kundalini arousal and dissolution.

Evolution is teleological:- the purpose behind it is pleasure of creation –

The law of this emergent evolution is cyclic:-

Divine grace is an essential pre-requisite for the completion of evolution

It is a triple process of Lightening, widening and integration.

Involution originates from God and evolution chlorinates in God.

Quest:- Explain the importance of Yoga in the philosophy of Sri Aurobindo            ( Dec.2012 ,150 words)

            To unfold the divinity within yoga is needed Yoga is the means to merge in Divine Being. As he says, “Yoga means union with the divine, aversion either transcendental or cosmic or individual orison our yoga, all three together”   Yoga helps all the aspects of evolution: widening, heightening and integration and therefore it is integral. The triple yoga of knowledge, devotion and action transforms the mind, emotion and will of human beings. In the synthetic yoga all powers will be combined and induced in th4e transformation process.

            In Hath yoga the instrument is the body. The powers of the body are purified through this yoga. The vitality of the body is increased through it. In Raja Yoga, mind is the instrument through which transformation takes place. Mind is directed towards the Divine Being. The mind is purified of all its distractions and able to merge in the self. It develops extra-sensory perception. It gains occult powers thou after; the soul itself becomes free to unite with the Divine being.

            The paths of yoga-knowledge, devotion and action take as instrument three main powers of human being. The instrument of Jnana yoga is reason. The reason is directed towards knowledge of God and God realization. While karma yoga uses the power of will of human being as instrument.

            A karma yogi surrenders his works to the God and thus assimilating his sense of doer ship gets sid of the fruits of the karmas and becomes liberated.  A bhakta sacrifices his whole existence for the sake of immersion in God. He surrenders himself to God and thus being devoid of ego-sense he becomes liberated.

            Thus we find that all the methods of yoga aim in their own way at the union of the human soul with the Divine. Prof. A C Bhattacharya rightly say that ,  ‘each yoga in its process as the character of the instrument its uses; thus the Hath Yogic process is psycho physical, the Raja yogic mental and psychic, the way of knowledge is spiritual and congestive the way of devotion spiritual, emotional and aesthetic, the way of works spiritual and dynamic by action. Each is guided in the ways of its own characteristics power. But all power is in the end zone, all power is realty soul power” And to write this soul power with its source i.e. Divine is the aim of all yogas.

Quest: Evaluate the contribution of Swami Vivakananda to modern Indian thought (Dec.2011, 500 words)

Swami Vivakananda awakened not only the people of India but world and mode than understand a new version f life and religion. He consecrated his life for the up liftment of humanity. As per his view, it is orthodoxy, superstition and spiritual crisis of the society which is giving birth to social evils. He was much impressed by Vedanta and Buddhism. Influence of Christianity is obvious on his thought. He was also inspired by the philosopher of the Gita, Dayananda Saraswati and Brahmo Samaj. Greatest inspect on his philosophy is of Swami Ramkrishana Paramhansa’s views was a unique type of patriot. In his early childhood he has inflation that he was born to help his country. He went into the salves   to the poor, ignorant and outcast. He was told by his guru that he was born for higher things than to remain immersed in Samadhi s the saint alit, for like huge banyan free   he was to give shade and response to thousands of weary travelers on their journey through the parched pathway of the Somsara; he was worried about the deplorable condition of the masses of India.  He said that we should not preach about religion to the starving people. We should improve their economical situation and educate them.

He said that we as nations he lost our identity and resultantly there is evil in our society. The tyrants and priests have exploited the poor. We should try to raise them. He was of view that evil exists against religion not with it, and followers are the real cause not the religion itself. He felt a call from beyond to consecrate his life, his realization, his all and everything for the spreading of message of Sanatan Dharma for the good of the society at large.

Universal Religion of Swami Vivekananda:-  ( 10 words)

            For Vivekananda religion is means to self realization. The individual has to transform himself or herself. This transformation must be radical one. Then only he or she will be able to realize himself or herself. People have to perceive the Reality not to know, through rational thinking or mental speculation. People have to become Brahmanand to know Brahman.

            According to Swami Vivekananda religion is also a science. As physical science investigation the laws of the physical universe, to also religion investigates the universal law of morality and truth. He was not against the variety of religions. He said that as much as there are religions, the possibility of reaching to God will be that much said that if any religion does not  survives the rat6ional analysis , then it is merely orthodoxy  and superstition. During rational analysis, religion purities. It is devoid of all the impurities. Through reason, we can know the Reality only gradually. But through intuitions we can know the whole.

He holds that there are three aspects of religion: philosopher, mythology and rituals Philosopher of religion is related to its principles. Mythology is related to the concrete expression of the abstract reality. While rituals are the practical aspect of religion. Symbols, names and good-mans are the three eternals of ritualistic aspects of religions.

He says that the essentials of all religions are the same. Each religion expresses the some universal truth from his own point of view. So, we should not tolerate others view but understand and accept it with respect because that is also a different interpretation of the same reality.

He lays down two conditions for universal religion. One that it must be open for all and another that it must be acceptable to all the other religious sects, all religions is complementary to each other. By universal religion Re means that every religion should accept all the other religions since the essentials of all are the same. For him, like Gandhi, Truth is God .Since all religions speak about the same Truth. All of them are same.  According to him, ideal religion must comprise philosophy, emotion work and mysticism.

Briefly discuss Swami Vivekananda’s concept of God (100 words)

Absolute Brahaman is the only Reality according to Swami Vivekananda which is beyond space and time. Being beyond the realm of time, it is himself the cause of all charges this Absolute is like Spinoza’s God, indeterminate and attributes less. He uses the epithet of Sachidananda for Brahman. that which is Absolute Brahman from the point of view of metaphysics is God of religion God and Brahman are the two aspects of the same reality not two different entities. God is all pervasive for him. He is prevailing in this whole universe. Human being is God incarnate.  That’s why he accepts the concept of human God. Human being has to achieve this divinity through love. This concept of God is both personal and impersonal while he gives much emphasize on the personal aspect just to appearance the religious nature of common people.

            He says that Reality is one, but manifests in different forms. Apparently, though the things are different: but the incurrent reality is the same in this universe. That basic element of this universe, which is the substratum of it , is Brahman. This cosmos moves due to the vibration given by Him. Due to this vibration there is life. Our soul is infinite. We should try to find in the soul. Self realization is the only method through which we can know realize Brahman. This same Brahman exists in all beings .As Swami Vivekananda says

“ I may be born again and again and suffer thousands of miseries, so that I may worship the only God that exists , the only God I believe in , the sum total of all souls and above call ,my God the wicked, my God the miserable, my God the poor of all races, of all species, I the special objet of my worship.

He further says that ;  ‘He who is the high and low, the saint and the sinner, the God and the worm, Him worship, the  visible, the knowable, the real , the Omnipresent, and break all other idols.

            God of Swamiji is beyond the realm of time. As he says:-

            “In whom there is neither past life nor future birth, nor death nor going nor coming in who we always have been and always will be one, Him worship, and break all other idols. He seems to be impressed by the teachings of the Gita that the power behind our activities is God Himself. As he says

My time is short. I have got to unbreast whatever I have to say, without caring if it smarts some or dictates others. Therefore, my dear M , do not be frightened at whatever drops from my lips for the power behind me is not vive. But He the Lord and Me knows best----.

R Panikkar Cosmo the Andric vision-

(Rt as      Cosmic Order in the Vedas – Miller -183---)

Cosmo the Andric Vision (2011 ,100 words)

Cosmo the Andric Vision of Raimon Parikkar is a synthesis of Christianity, Vedanta and Buddhism. He says that theosomthropos – Cosmos are defining characteristics of all religions and cultures. Cosmo the Andric vision is the intuition of all the three factors of reality. All the levels of reality is combined state of all the three.

            Cosmo the Andric principle comprises the three grades of reality i.e. the divine, the human and the earthly. He says that Reality comprises both Being and Non-Being. There where is conscious; there is also matter and spirit. He holds that Reality is Sat and Ananda also apart from Chit or Conscious.

            Reality is beyond the realm of discursive reasoning. It is harmonious, interconnected with another one. Nothing exists in isolation. Matter is permeated will God and soul. Soul also comprises matter and God. God also includes matter and soul.

            Mine( It is also a synthesis of Kant’s Rational cosmology, theology and psychology or existentialists – man –world and God)

Mine( It is a synthesis of Sharnkara’s three levels of Reality i.e. Illusory, Phenomenal and noumenal or Brahma, Jiva and Jagat.

Miller-186

qDr. Panikkar seems to have taken due from the unitary vision Vedic man, which made him capable of conceiving an oneness to which all aspects converged. All things working towards a greater harmony of the whole so that whatever brought disharmony were ‘wrong’ and in man’s case ‘sin’. As he expresses this:  The dichotomy between an ethical and a cosmic order in foreign to Vedic thinking, not because the ethical order is ignored but because the realty existential order is anthrop cosmic and thus includes both the ethical and the cosmic in one.

            Panikkar, the Vedic Experience, 1977,P483

            Ultimate differentiations of the extreme analytical kind are not typical of the mystical view point that embraces all aspects as a whole; the ethical order pertain to humanity and humanity is part of the cosmic order , hence, the all of the adjective ‘amthropocosmic’ . At our human level the one law of harmony finds expression in human right consciousness and social order. Hence the laying down of social and ethical norms for man to follow so that as an individual and the group, i.e. in society, man can endeavor to work towards the end of establishing on earth the ideal cosmic order. Set in the middle of this order, man is shown as capable of becoming an active co-worker with the agents of the cosmos, the gods, to bring about in his own society the harmony that prevails in the ‘he evens’. In the task of avulsing this at this at the phenomenal level the gods and man are shown as closely linked addable to work together, both through their  right attitude and right deeds and through the ritual which acts as a bridging between both parties. The solidarity which we have seen prevalent among the Gods is an ideal sel before humanity to work upon. 

Raimon Panikkar’s concept of truth(2013)

Panikkar seems to have view about truth similar to that of Jainism. Like the syadavada and Anekantvada theory of Jainism, Panikkar’s truth is also relative. He says that truth is never absolute and objective. So it cannot be conceptualized in it totality. He says that great religions of the world claim to know the absolute truth, which is mere pretension on their part. Nobody can know the absolute truth. Wrong perception of our knowledge leads to integralism. We should the truth with others, to know about our myths. Truth is related to our existence in this world and our freedom. He says that truth is not something material to be divided into pieces but it is shared by all. Everybody is true from his own perspective. So dialogue with others is necessary.

Tagore:

References:-

1.     Dr. S Radhakrishnan – Dr.P Nagaraja Rao, P-127

2.     Philosophy East & West- Edi by Dr. Michael V Belok, Dr. Villiam F O Neill

3.     Samkaleen Bhartiya Darshan – Edi –Laxmi Saxena.

God is creator of this universe. Being a part of Him, Human being has also creative aspect in him. Pure work of art is the expression of his desire to create.

            His infinity is the expression of God within the him. Due to his universality, he doesn’t want to live in isolation. God is the Divine Artist and human being is the image of Hm. So this Divine Art finds expression in the creativity of the human being. Through religion, he achieves his immortal nature, and transcends practical ‘ego’. Man has to accept humanitarian attitude towards all and work for the enjoyment of all and become great.  Through greatness he can become immortal. Human being should know that he has to realize his real nature which is divinity and universality and become immortal.

Explain briefly Ambedkar’s view of religion (June 2013, Dec.2014, 150 words)

            Religion is matter of society and politics according to Ambedkar. He did not have metaphysical approach to religion. In a sense is our cultural heritage than a cosmic law. Religion is a matter of belief and practices according to those beliefs. It is social trend of living a dignified life. Religion for him is the driving force for life. His use of the word religion is confined to morality. Custom, tradition and culture. Through religions norms, man could solve their problems and improve fraternity in the society. Like Marxist he believes that religion is related to society not to the now mental existence of human being, like metaphysician. He says that religion is a necessary factor for the harmonious living of human being in the society. Indicating Hindu trend of casteism, he says that religion can be used to torture dalits. He is quite critical about the varnashram dharma and untouchability trend of Hinduism. It is said in Hinduism that this caste system was given by God and it is unchangeable. So he becomes furious about it and the concept of God of God as well. Rejecting all these, he accepted Buddhism which is devoid of the concept of God and caste system. He has rejected Christianity and Islam also, due to the concept of God.  His recommendation for Buddhism was due to his appreciation for Hindu culture. Though he was dead against Hindu religion. Religion for him was based on dogmas and orthodoxy from which Hindu culture was devoid of.

            He was of opinion that Buddhism is the best religion for social harmony and fraternity. Thus we can say that Ambedkar views on religion are mainly based on his strong opposition of the Hindu religion.

How does Ambedkar justify dalit conversion to Buddhism (Dec.2011, 250 words)

Buddhism recommends humanization attitude have and compassion is the care points of Buddhism. It propagates equality. Buddhism holds a there must be a balance between two expenses of luxury and austerity. This is neither escapism nor materialisms. Its rejection of permanence has made its approach flexible which is against Brahman cal concept of soul as permanent and absolute. Buddhism preaches men to liberate themselves from pain and suffering not only of their own but of humanity in general. Compassion for humanity was the reason behind the delay of Buddha’s liberation. That’s why Ambedkar justifies dalit conversion of Buddhism.

According to Ambedkar the philosopher of Hinduism is not based on revolution. Due to the infallibility of the Vedas Hinduism doesn’t accept any change while Buddhism accepts change as eternal. Ambadkar says that the Hindu is not analytical about its approach to its religion.  They have deterministic approach. Freedom of an expression of views is not there. Due to this determintic approach Hindus have stuck to their caste system. He says that religion should be conducive to the growth of the society. It must not be oppressive but   liberative one. Any religion must be open for criticism and analysis. Unconditional acceptance is not good for any religion. He says that any religion may make or mar the future of the society. In this sense Buddhism is best for acceptance. That’s why he promotes delits conversion to Buddhism.

Quest: How does Ambedkar justify Dalit conversion to Buddhism? Discuss

Quest: Explain briefly Ambedkar’s view of religion.

Quest:- Highlight the importance of the concepts of self and God in the Philosopher of Muhammad Iqbal. ( June -2014, 250 words)

            Iqbal accepts the monotheistic concept of God. He says that concept of God is a metaphysical necessity apart from pacifying the religious sentiments of people. It has rational as well as emotional basis.

Iqubal concept of God and universe seems closed to he concept of intelligent design and Vedic concept of Rta. He accept that the universe has its own free creative force. He says that the crative is not random but purposive one. So there must be some rational mind behind it: to which he calls, Super Ego  which is synonymous with God for him. This Being is directing the creative force of he universe. Here he seems closed to Vedic concept of Maya, which is the creative forced of the Brahman as Veda says “Indro mayabhish pururupa iyate.”

 He holds that the nature of God is just like light. Light is both dynamic and intelligent force of the universe. His view is traditional as well as scientific one. Einstein has also said that E-mc2 of something will more at the speed of light, it will become sin mortal. Light is the metaphor given to God by Veda and Jantra also.

Attributes of God.:- Iqbal says that God a can be known through intellect as well as through intuition .According to him creativeness, knowledge and omnipotence are some intellectual attributes of God. Creativity is inherent in God. It is potential which he actualizes in the form of creation. He has infinite possibility of creativeness. There is no subject object duality regarding the knowledge for God because he is all comprehensive. Through knowledge, he creates the world.  He is himself the subject as well as the object of knowledge. As per quoranic view, God is omnipotent, according to Iqbal. The problem of evil is the critical point, taking into consideration God’s omnipotence. But he says that by right use of the freedom of will, men can irradiate evil from the society.

            Due to His infinite possibilities, God is eternal. God is both immanent and transcendent, according to Iqbal. God is imminent in the world through His creativity while He is transcendent because of His existence beyond the empirical world and beyond the group of intellect. Infinite aspect of God is the standard given by metaphysical norm while God as supreme Ego is the norm of religious sentiments.

Quest: What is Muhammad Iqbal’s concept of soul (June-2013 ,150 words)

Iqbal’s concept of self is similar with the concept of self in the Quran. And he uses the word ‘Ego’ for it. It is the cause sign of individuation. This concept of ‘Ego’ is necessary for the existence of individual. This is the unifying f actor of all mental states. It organizes the individual. Mental states are not something material which can exist in scattered form. This unifying of principle of individual in Iqbal’s philosopher is similar the Kant’s concept of transcendental unity of apperception. It is the ego which synthesizes all our affections and experiences.

            Iqbal doesn’t accept the parelism of body and the soul. He is fact mind-body interaction of Descartes and Heidegger’s dasein i.e. man-in-the world. World is the environment in which soul acts interacts and reacts Ego affects the world and is affected by it. It cannot remain in isolation. As per the theory of phase entanglement this whole cosmos is interconnector and each and every atom of it act and reacts with each other, however the distance is. It doesn’t matter. Boot strap theory and Tomtra or Buddhism all these say the same theory. According to the Upanishads all the being are inter connected with each other through (Hiranyagarbha and Phil biologist also say the same thing)

            He seems to have similar view to Heidegger, who says Hax given the concept of man-in-the world. Human being lives in the world of non-ego through the interaction with s which, his ego develops. And ego which is the organizer of the experiences of the human being is free to act. Here he has similar view like Kant, who has also accepted the freedom of will as necessary for morality.

            In the second point, regarding immortality of the soul. Iqbal has similar view like Kant. He has also accepted the immortality of the soul. He says that the soul survives death.

Iqubal-

References:-

1.     Sambaleen Bhartiya Darshan – Laxmi Saxena

Radhakrishnan:-

Bibliography:-

1.     Dr. s Radhakrishnan – Dr.P Nagaraja Rao

2.     Philosophy-East & West –Eds-Dr. Michael V Belock

                                                      Dr. William F,O Neill

3.     Samkaleen Bhartiya Darshan -   Laxmi Saxena

4.     Study material   -                           IGNOU

Quest:- What is S. Radhakrishnan’s concept of Human being( Dec.2013,150 words)

1.     Two aspects of human being as finite and infinite

2.     Two aspects of human being-biological life and spiritual life.

According to Radhakrishnan  there are two aspects of human being1 biological and 2.spiritual. Biological aspect of human being can be known through senses while spiritual aspect is beyond the realm of sense-organs. He says that human being is a selfconscious being driven towards the realization of truth, goodness and beauty, where all differences disappear. This is the perfection of human being. The ultmatge aim of human being is to become one with the Supreme Being. This is an evolutionary process. (Compare with Sri Aurbindo’s  evolution and Darwin’s evolution) this is the infinite aspect of human being. His biological existence is his finite aspect. As Radhakrishnan calls this aspect of human being as ‘the empirical man’, ‘the physical man’, ‘the natural man’, or the bodily man’ etc. he says that the spiritual aspect of human being is beyond his physical conditioning . This aspect of human being makes him capable of self transcendence.

Upanishads say that man’s perfection lice in his total identification with the Ultimate Reality . Radhakrishnan says that it is our duty to become aware of ourselves as spiritual beings instead of falsely identifying ourselves with the body life or mind.

To expand our conscious se have to eliminate our ego and extend our love for humanity. Ultimately we have to identify ourselves with tghe4 Being and all earthly processions are left behind and pure conscious remains. As he writes “Integrated lived are saved ones. They possess the joy unspeakable, the place that self understanding. Our earthly joys would pale before that spiritual bliss like electric lamps before the morning sun”.

Radhakrishnan’s “ My search for Truth’ , Agarwala & Co. Agra, 1983,P-30

Quest; Explain the concept of Ideal Religion according to Radhakrishnan (June,2012 , 150 words)

We can know the Absolute only after we have renounced the reason and taken recourse to intuition.

1.     Tendency to transcend the phenomenal world –compare with Kant.

2.     Universal Religion-conpare with Vivkananda, Rama K Paramhansa

3.     Religion as a means of self-Realization. Samkara

4.     Secularism as an attitude of respect for all religions. Temple of understanding . Interfaith Harmony

5.     Innate desire of perfection.

6.     Religious ethics or ethical religion

7.      Faith as the power and force.

According to Radhakrishnan religion implies ethics .All the rituals performed by a person is useless if he has no sense of morality. As Vishnu Purana and Bhagavata mentions that those who take the name of Lord but neglect, avoid their duties are enemies of God; as God is the very form of righteousness. Kathopanishad declares that there is no salvation for one who no compassion. Conduct and sense of duty ceremonial purity and ethical excellence are necessary. One should restraint his senses and mind. They should have the accurate knowledge of values. But knowing only values would not work. Applied knowledge is wisdom.   In no situation he should deviate from dharma i.e duty.

Religion is based on the experience of God. He said that all the existing religions are excellent in themselves though none of them are perfect. Self assertion of all religions leads to communalism He says that any religion is perfect. One which is based on rational thinking and fulfills the needs of humanity. He defined religion as Satyam, Truth giving peace of mind. (Compare with Gandhi and Veda and Jainism) he said that dogmatism is the cause of fund commensalism, But at the same time he is proponent of faith as power and force. In his book on Recovery of Faith he pleads for existence of God.

Religion is not limited, according to him, Hinduism has the correct attitude and can be accepted as universal religion .He says that religion comprises religion but humanism is not merely religion.

Religion is based on experience. He told that the one truth is expressed differently by different religions. He says that while reason fumbles, intuition gives us certainly. He accepts the place of grace as important factor in religion. He says that the origin of mankind is one but developed in several forms. Once again it is proceeding towards the point of convergence. He asserts that the teachings of the Gita are proponent of universal religion. He holds the view that the fellowship of faith is necessary.

           

Quest: Explain Radhakrishnan’s view on Absolute Brahman(June,2011, 150 words)

 1.Distinction between God and Brahman

2.God as crater, preserver and destroyer

3.Reconciliation between Sankara and Ramanuja

4.Brahman as the subject matter of intuition while God  as the subject matter of reason.

5. Absolute as pre-cosmic while God as cosmic.

6. Brahman as the object of metaphysical cooperation while God is of religions aspiration

7. Radhakrishnan as Absolute Idealist.

Whatever is considered a Absolute Reality in the realm of metaphysics is considered as God in the field of religion. He says that there is teleology is this cosmos. So, there must be a creator of this cosmos. And this creator is none else but the God . Active aspect of Absolute Reality is God. Everything in this universe is in the realm of space and time. So, there must be a being withes transcendental which is the cause of this empirical world and which is the principal of this principle of creation. That Divine Intelligence, which is the intermediary between Absolute and Cosmos, is God , according to. Radhakrishanan creative aspect of Absolute is God, and neutral aspect of God is Absolute. This is similar to Sankara’s Nirgana and Saguna Brahman. That is why Radhakrishananis called Absolute idealist .By giving this concept of both Absolute and Brahman Radhakrishanan has tried to reconcile the views of Sankara and Ramanuja. Sankara concept of Brahman is similar to Radhakrishanan,s concept of Absolute and Ramanuja’s concept of God is similar to  Radhakrishanan,s concept of God as creator.

            We can know God, only after we have renounced the reason and taken recourse to intuition. Absolute which has transformed itself into the creation is God. While God in its original form is Absolute. Absolute, which is dark matter of science, is formless, Whereas God which is god particle or matter of science is with form or concrete. So, to know the concrete we need sense organs while to know the obstruct we have to take help of intuition. Absolute is beyond the categories of reason whereas we can think about God through the categories of our reason.

Thus Dr. Radhakrishanan has tried is best to synthesize both Sankara and Ramanauja of philosophy and matter and mind of science, like Kant who has synthesized both empiricism and rationalism. He has also said that nominal is beyond the reach of categories of reason.

Dr. P Nagaraja Rao is of view, that “the professor’s bias to a modified form of advaita is visible in all his descriptions of multi-personal manifestation of God.