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n s1_wrefi'Hr£I1cqv1=r a?rn=I‘11{?¢- t{,u292 The Hindu Religion, for example is characterised by its adhe
rance to fact. In its pure form, at any rate, it never leareéas heavily as other religions do on authority. It is not afounded religion, nor does it centre round any histooical everIts distinctive characteristic has been its insistence on theinward life of spirit.Dr. S. Radhakrishnan — An idealist View of life (1947) p.89
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1' In India! °n the °ther hand it is claimed as a peculiar gloryof Indian culture that there has been no conflit betweenphilosophy and religion, it is claimed there has been indissoluble bond between the two, so that the man of religion andphilosophy must meet in the same personality. The Europeanis left quite cold of by this claim, infact he considers thisallaince between philosophy and religion in India to be difenite weakness of Indian philosophy, for it becomes rather atheology than a philosophy.Radhakrishnan : comparative studes in philosophy (l968)p.95
2. The endeavour of religion is to get rid of the gulf betweenman and god and restore the lost sense of unity. It is aprogressive attempt at self realisation, the lifting of theempirical ego into mind in its ideal peofection. A strictdisipline is insisted on.Dr. Radhakrishnan — An idealist view of life. p.111
3. Since philosophy is a human effort to comprehend the problemof the universe, it is subject to the influences of racesand culture.
Radhakrishnan : An anthology £1969) p.42
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I Philosophy in India is essentially spiritual. Ithis the.intenspitituality of India, and not any political structure or orgnisation that has developed, that has enabled it resist theravages of time and the accidents of history . The spiritualmotives dominates life in India. Indian philosophy has itsinterest in the haunts of man and not in supra-Lunar solitudeIt takes its orgin in life, and entens back life after passinthrough schools.Radhakrishnan : An Anthology p.44
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1. The Carvakas admitted the validity only of perdeption. Thereis nothing else but what can be perceived by the five senses.In the field of metaphysics the carvakas are meterialists andbelieve in nothing beyond the purely sensible elements of atmof earth, water, air and fire and their combinations; in thefield of légic they believe in nothing but what can be directperceived; they deny Karma, fruits of karma, rebirth or soulsThe only thing that the carvakas cared for was the momentarysense pleasures, unrestrained enjoyment of sensual joys.Dr. S.N. Das Gupta : History of Indian philosophy (1969) p.14
2. It is a tupe of experience which is not clearly differentiateinto a subject object state an integral undivided consciousness in which not mearly this or that side of man's nature buhis whole beings seems to find itself. It is a condition ofconsiousness in which feelings are fused, ideas melt into oneanother, boundries broken and ordinary distinction transcendePast and present fade away in a sense of timeless being.Consciousness and being are not there different from each othuAll beings is consciousness and all consciousness being.Thought and reality coalesee and a creatic merging of subjectand object results Life grows conscious of it incredible depIn this fulness of felt life and freedom. The distinction ofthe known and the knower disappears. The privasy of theindividual self is broken into and invaded by a universal selwhich the individual feels as his own.
Dr. S. Radhakrishnan An Ideakist view of life. pp.91.92.
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1. The God of our imagination may be as real as the electron butis not necessarily the reality which we immediately apprehend.The idea of god is an interpnetation of experience.Dr. S. Radhakrishnan : An Idealist View of life. p.86
2. God is the conviction fundamental to all spiritual wisdom. Itis not a matter of inference only. In the spiritual experiencthe barriers between self and the ultimate reality drop away.In the moment of highest insight, the self becomes aware notonly of its own existence but of the existence of an ominipresent spirit of which it is as it were a foccusing. webelong to the real and the real is mirrored in us. The greattext of the Upanishad affirms it ‘Tat tuam Asi' That art then. It is a simple statement of an experiencedfact.Dr. S. Radhakrishnan An Idealist View of life. pp.103—104.
3. The Hindu holds that the goal of spiritual pergection is thecourse of a long patient effert. Man grows by countmess live:into his divine self-existence. Every life, every act, is astep which may take either backward or forward. By one'sthought will and action one determines what one yet to be.Ibid p.122
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1. India has from ancient times held stronghy a belief in thereality of'Avatar; the descent into form, the revelation ofGodheod in humanity. Al existence is a manifestation of God,because He is the only existence and nothing can be except aseither a real figuring or ekse a figment of that one reality.Sri. Aurobindo : Essays on the Gita (1970) p.10.
2. The Kishnava form of Vedantism which has laid most stress uponthe conception expresses the relation of God inman and man inGod by the double figure of ‘Rare Narayana' ...... 'Nara' isthe human soul which, eternal companian of the divine, findsitself only when it awaxens to that companionship and beginsas the Gita woufid say to live in god. Narayana is the divinesoul always present in our humanity, the secret guide and helpof human being.Ibid. p.11
3. The sum and substance of the upanisnds is that Atman is Brahmathe word Atman was used in Rigveda to denote on the one handthe ultimate essence of the universe, and on the other handthe vital breath in man. Later on in the Upanishads, Brahmanis generally used in formernence, while Atman is used to denotthe inner most of man. The upanishads are empatic in theirdeclaration that the two are one and the same.S.N. Das Gupta. History of India Philosophy.pp.l7-18.
4. The self (Atman) which is free from sin old age, death andg:ief, from hunger and thirst whose desires and true, whosecognitions are ture, that is to be searched for, that is to beenquired.
Ibfid. 9.18.
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sire:-a‘rwa?rs=I=n1a$<'I-c?r%3n artasfiwaafigvifia‘1. S.N. Das Gupta History of Indian philosophy.p.182. swamy Chidbhavananda : The Bhagavat Gita ( ) p.3. There are two types of action called pravarthi and Nivarthi
All those actions that resolve the central ego attach us wiwobjects. The pursuits for wealth,power name and fame whiclare of grasping nature strangthen the ego. Pravarthi leadsone to attachment and boundage. But those actions that leacone to self - abnegation and dettacnment from this empiricaiself and moral and religions. Actions done in renunciationself denial are called nivarthi. These actions help selfrealisation.Ramashankar Srivasthava: Contemporary Indian philosophY(l96
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1. It is the theory of non attacnement, to be attached tonothing, while doing own work of life, know that you areseparated entirely from the world, but you are in the wouldand that what ever you may be doing in it you are not doingthat for your ownsake.Complete works of swamy Vivekananda - sixth edition. Vol.No.I.
.852. Umesh Misra Bharateeya Darsan. secofid edition. p.393. All Indian systems agree in believing that what ever action is
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I There is also the notion prevalent in the samhitas, that hewho commits wicked deeds suffers in another world, where ashe who performs good deeds enjoys the highest pleasures.S.N. Das Guta: History of Indian philosophy. p.23
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3 Hindu ideal affirms that man can attain his immortal destinyhere and now. The Kingdom of God is with in us and we need nwait for its attainment till some undated fortune or look forand apocalyptic display in the sky. It is true that thedeepest secret of spiritual life is hidden from the commonView and can be attained only with an effort. It is alsotrue that when the world tires us, we go back to ourselves.plunge into the deep wells of our spiritual being and returnfrom them refreshed and serene, satisfied and happy, On thataccount, we cannot say that life has become individualisticAs a matter of fact it is an escape from inoividuation.Radhakrishnan Reader : An anthology. (1969) p.163
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l. The sufferings of life have produced a certain ennui, a wishif not always a will, to getaway from this world with its sor;scheme of things entire. The burden of continuously recurringbirth and death hangs heavy on man's souls, and if Karma andre-birth were accepted as axiomatic, there also grew theyearning for a way out of this cycleof birthahd death. TheUpanishad showed away out and so did Buddha and Eahavir. Tha'has been the end—less quest of India through ages and if lifehas been tolerated at all, it is because we cannot escape it.It is a part ofthe game, for there is no life in this worldthere is not Moksha.Radhakrishnan : Comparative studies in philosophy. pp.98—99.
2. Moksha was not to be attained at some distant time or in somedistant kingdom, but could be attained here and now with in umIf we could divest ourselves of all such passions or disiresas lead to rebirth, we should find within us the actionlessself which neither suffers nor enjoys undergoes rebirth......passions are to be controlled, no injury to life in any formshould be done and all desire for pleasures should be checkedThus though there were many differences among the systems,their goal of life, their attitude towards the world and mean‘for the attainment of goad were fundamentaly the same in allIndian systems.S.N. Das Gupta History of Indian philosoph. pp.23-24-25
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1. Swamy Chidbhavananda : ‘me dagavat Gita (1967)Sankyayoga - 27 - p.146
2. Ibid. 9.147
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2 Existantialism bigins as a voice raised in protest against theabsurdity of pure thought, a logic which is not the logic ofthinking but the immanent movements of living. It calls thespectator of all time and of all existence from the speculatbof pure thought to the problems and possiuities of his ownconditioned thinking as an existing individual seeking toknow how to live and to live the life he knows.
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n s1,fi1'er§n1tf‘u=:r a1rgi“=:2s¢i’<%Isra1‘11a§‘i*aa?afiITr(9T‘EI"HI‘«'estur) c;_262' What thought and consciousness really are, and where they cone
from, it becomes apparent that they are products of humanbrain and that man himself is a product of Nature; whichhas developed in and along with its enviornma1t; hensé it isself evident that the products of human brain, being in thelast analysis also products of nature, do not contradictthe rest of Natures inter connections but are In correspondencwith them.Lenin: Marx Engels and Marxism (1973) p140
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1. what matters is to find a purpose, to what is really isthat God with that I shall do, the arucial thing is tofind a truth which is truth for me, to find'the ideafor which I am willing to live and dies of what use wouldit be to me to discover the so called truth, to work thephilosophical systems so that I could, if asked to makecritical judgements about them could pointout the fallaciesin each system.
greger Malantschuh_ : Kierkegaards Thought :ad. and Iran. by noward V. hang and mdran H. Hong. (1973)
p.114
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aufia11az's‘i=r{,rg's."rar%2u u1.'a’nIs1f¢arq'a1?zu‘rasi‘zI=a=r$r='l=z1t1uT16-K-II I I - - — I — - - - - nonunl. For existentialists, the seperation is the foundation of allfoundations and to abolish it in a total reconciliation is to
undermine personal existace itself ....... The peculiarity ofexistentialism, then, that it dealswith the seperation of manfrom himself and from the world, which rises that questions ofphilosophy, not by attempting to establish some universal foamof justification which will enable man to readjust himself,butby permenantly enlarging and lining the seperation itself asprimordial and constitutive. The mamn business of thisphilosophy therefore is not to answer the questions which areraised but to drive home the questions themselves until theyengage the whole man and are made personal urgent and anguishSuch questions cannot be merely the traditional questions ofthe schools not merely distinguished questions of curiosityconcerning conditions of to knowledge or of moral or aestheticjudgements for what is put in question by the seperation ofman from himself and from the world of his own being and thebeing of the objective world. In this sence existentialismgoes back to the bigining of philosophy and appeals to allmen to awaken from their dogmatic slumbers and discover whatit means to become a human being.K.J. ulackham : Six Existentailistic Thmnkers. pp. 151-52.
2. The first notion stressed by existentialism is that of nothingness....... we experience, according to Heidegger the utternothingness of not being; existence is steeped in it. Sartre
contends that the concept of nothingness comes into the worldthrough man why do I exist? why does any thing exist? why is thnot just nothingness? If the idea of notningness does not lenditself to analysis, it can atleast be experienced in fear andtrambling. The angst or anguish of which Kierkegarrd made somuch, is the starting point of a personal philosophical reflection.Jean Paul bartre : The Age of Reason : (Eighg printing 1950)Quoted from the introduction - nxistentialism and Frenchliterature : Jean raul Sartre's Nbvels. p.xiii.
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1. It would be well at this point to cast a glance back-wardand measure the road already covered. we raised first thequestion of bring. Then examining this way questions conceive.as a type of human conduct, we questioned this in turn. wenext had to recognise that no question could be asked in
particular not that of being, if negation did not exist. Butnegation itself when inspected more closely referred us backto nothingness as it orgin and fbnndantion. In ander fornegation to existnnn in the world and in order that we mayconsequently raise question concerning being. It is necessarythat nothingness be given.can be conceived neither out side of being, nor as complementary, abstract notion, nor as a infinite milieu where beingsuspended. Nothingness must be given at the heart of beingin order for us to be able to comprehend that particular typeof realities which are called negatities.Jean Paul Sartre : Being and nothingness A phenemanologicalEssay on ontalogy. ( ) p.56Absurdity results from an essential difference between the
we perceived then that nothingness
world and man's mind, which produces nostalgia for an unobtainable paredise.because it is not conscious of any impossible desires......Camus speakhs only of the conscious firustrations caused byirratianality and death.Edleking Camus p.24
A cat, camus says, cannot know absurdity
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1. If you admit God, said sartre it is because you are afrid tobe what you are, simply men, and to be self sufficientI say : God is dead; I say God is not man is sufficientunto himself.Jean Paul Sartre Age of Reason (Introduction) p.viii.
2. In considering the concept of Gdd as the creater, Sartre wasartistic creation as a parraller. The book which writeemanates from me; but once created, it is in same no longermine. I cannot control what use is made of it er what peoplemay think that it says to them. It may say something whichI never intended so with the idea of God the creator. If thecreature is still inwardly dependent on God then he is notseparate, not free, not an independent existeinner being he is not dependent on God, then he no longer canreceive from God any justification for his existence3.or anyabsoluteness. He does not 8'need' a creater. Either man isfree and does not derive his meaning from God, or he isdependent on God and not free. For many reasons some of themalready discovered, Sartre rejects the second alternative.Jean Paul Sartre Being and nothingness. Pp.XxxV
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1. Nktzche is not interested in any metephysical truth of eitherChristainity or other religion being convinced that not religbis really true. .e judges all religions entirely by theirsocial effects.Bertrand Russel A History of western philosophy (1968) p.765
2. ......... existence precedes essence - Man was not createdaccording to a pre-existing mould or pattern like a table ora paperknife. He is not just one sample of a general entitypompously dubbed human nature. He was through into the world,a derilict; he exists. No properties were assigned to himbeforehand. He is what he conceived him self to be and hmwhat he makes of himself but he does not fulfil any fire!-established plan. ---------- -- Sartre summed up his ethicalmessage as you are free, choose, that is to say invent.Jean Paul Sartre Age of Reason (Introduction) pp.xv—xvi
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u s1,iirI==I?§1In?nsr=s1Tgf=1$¢?t%_:1aflIaa?<¥Ie—oIa1z:I{_962. Kietzche rortrayed freedom as dynamic rather than as static
unfettered by convensions of behaviour and thogght, Nietzcheaman acheives immediate joyous release of his creation energiein contrast with Kierkegaardian man who is left helpless bysuffering the agony of intense inwardness. Further more wherfrea man according to Kierkegaard unqualifidly rejects reasonand institutionalized society Nietzche's free man atleastaccepts them inso far as he can manipulate for his own ends.Sheldon P. Peterfreund 0 Contamporary philosophy and itsTheodore C. Denise 9 orgins : Text and readings (1968)
pp.193-94.
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1. Existence fro me is this active choice of my self in liberty.If I donot come to myself and exercise my liberty intna realnof being oneself, I remain inthe realm of being there,objectively ditermined a thing. when I do come to my self,accompanied by the anquish and the thrill of knowing that Ithink, decide, and do seperates me from the solid ground ofbeing there,IIlaunch myself in flight. The emptiness ofliberty,the recognition that I cannot an object but a possiblexistence (not I am but what I am, which resolves into whatshall be) to which I am awakened and to which I perfietuallyreturn so long as I maintain myself at the level of beingone self is the consciousness of my existence....... Therefore, although I have no essence, my situation is determinedand my authentic choice is necessary.H.J. Blackham : Six Existentialistic Thinkers. pp.49.50
2. The Individual, thus non determined, condemned to be totalyfree doesnot turn into an anti-social anarchist, intoxicatedwith his individualism.
Jean Paul Sartre The Age of Reason (Introduction) p.xvi
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=rars1azaa1:“rcra:%: 31-cr:ga:'1":‘<?~Iv3?.'vIa~°rf?=%TI¢'lT=I=iT%Io 4 2ga:aayFcrh?rt%i1=sn§wmaTi?:3aiaanaa?£a'at5ra1unraw%naa%‘?e.'nfi(srvmwsm) $68-692 Death doesnot strikes me down, it is not an accident which
happens to me, it is from the begining one of my own possibilities which I sense with in me. Indeed it is my possihiityeminently because its realization is inevitable and will berealized by me in the most authentically personal way withoutany possibility of avoidance or substitution. Further it isa possibility which not only has an empire all over otherpossibilities, since it eventually extinguished them,but whicihas also a bearing upon them whilst they remain options; forit reveals their contigency; If I can die, I need not haveexisted, nobody need exist, personal existence is launchedbetween nothingness and nothingness and it is nothingness tha1is real, every thing is absurd, the impossibility of existenceis possible, nothing is necessary. Thus my death is for methe capital possibility always in View from the outset, fromwhich all other possibilities dirive their status of radicalcontigency;;;;;;;;;; I anticipate death not by suicide butby living in the presanse of death as always immediatelypossible and as undermining every thing. This full—bloodedacceptance of death, lived out, is authentic personal existencH.J. Blackham : Six Existencialistic Thinkers. pp.95-96
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1. I suggest that we distinguish three types of anxiety accordingto the three direction in which not being threatens beingNow being threatens man's ontic self affirmation relativelyin terms of fate, absolutely in terms of death. It threatensabsolutely in terms of meaninglessness. It threatens man'smoral self affirmations relatively in terms of guilt, absolutely in terms of condemnations, The awareness of this threefold threat is anxiety appearing in three forms, that of fateand death ebréafly anxiety of death) that of emptiness andloss of meaning. (briefly the anxiety of condemnation).In all three forms anxiety is existential in the sense thatit belongs to existence as such and not to an bnormal stateof mind as in neurotic (and phychotic) anxiety....... TheAnxiety of fate of death is must basic, most universal andinescapable. All attempts to aggue it away are futile.Even if the so called arguments for.the immortality of thesoul had argumentative power (which they do not have) theywould not convince existentially.Sheldon P.Peter fruend Q The contemporary philosophy and itsTheodore C. Denise Q origins. pp.208,209.
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ars11=rtsa1a1'%|att?atnzra‘e':‘ra11'tasT%:avrq1raz:?:w—I1?r%2u am:
=szaar%r%'%w'P::rwaafinv:?ra{sI{fr%,s?r%ra1h=a%a%T3a?u%: msafihwfiawmgtefimqfiyfiahtqmrrmagammmtul. The Uestern mind lays stress on science, logic, and humanism.
Hindq Thunkers as a class hold with great conviction that wepossess a power more interior than intellent by which webecome aware of the real in its intimate individuality and notmerely in its superficial or discernable aspects. For Hindua system of philosophy is an insight, édarsana'. It is avision of truth and not a matter of logical arguments and prooDr. 5. dadhakrishnan: An idealist View of life. p.127
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1. Hothing is secret in Western philosophy. This means thatfigstern philosophy does not start with dogmas or assumptions,but questions everything. western philosophy is just acritical of crisis of religion.Radhakrishnan : Complete studies in philosophy. p.65
2. Aristotle invented the science of logic. For him man ispre—eminently a rational animal.Dr. S. Radhakrishnan : An Idealist View of life. p.131.
3. For Descartes, with whom European philosophy takes a newdirection, and distinctness, whatever can be ex pressedin mathgmetical form is clear and distinct. Descartes setsforth a system of universal concempt of reason, which arederiaeu a consideration of certain fundamental, logicaland mathametical relationship.Ibid p.131.
4. Thus arises the main fundamental differences between thephilosophic out look in India and in fiurope : in Europephilosophy is a hard intellectual exercise to understandthe world of anr everyday life, while in India it is attemptto rise above the shifting scences of this world and attainfreedom from the cycles of birth and death.
Radhakrishnan Complete studies in philosophy.p.65
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