Philosophers From India

"Samkhya tells us that it is not the eyes that see but it is the seeing that creates the eyes"

"Take, for example, the word 'orgy'. Once it had a deep meaning. The word is derived from the Gk. orgion, a sacred act or rite. It was the name of acts of secret worship practised by the initiates, just like mystery rites. ... But when these Gods fell before the new, rising Christian God, the word acquired a new meaning..."

"But the meaning of a word does not reside in this last, visible part.... Indeed, in this status, it is the cause of the world, jagannidanam, and is Brahman Itself."

"Whenever the mind thinks of anything, it also invokes its corresponding form. The form has an essential sound or name attached to it. In fact, according to these seers, all phenomenal existence is nama-rupa, names and forms. Of these two, names are even more important than forms. An object is merely an outer expression, a material representation of the more internal and essential nama."

"If there is sufficient aspiration, invoking, and soliciting, there is no doubt that even Gods apparently lost could come back again. They are there all the time. For nothing that has any truth in it can be destroyed. It merely goes out of manifestation; but it could reappear under propitious circumstances. So could the old Gods come to life again in response to new summons."

"And yet the birth of Many Gods will not herald the death of One God; on the other hand, it will enrich and deepen our understanding of both. For One God and Many Gods are spiritually one. (...) A purely monotheistic unity fails to represent the living unity of the Spirit and expresses merely the intellect's love of the uniform and the general. Similarly, purely polytheistic Gods without any principle of unity amongst them lose their inner coherence. (...) Monotheism is not saved by polytheism, nor polytheism by monotheism, but both are saved by going deep into the life of the soul. (...) Depending on the cultures in which they were born, mystics have given monotheistic as well as polytheistic renderings and interpretations of their inner life and experiences."

"The Vedic approach is perhaps the best. It gives unity without sacrificing diversity. In fact, it gives a deeper unity and a deeper diversity beyond the power of ordinary monotheism and polytheism. It is one with the yogic and the mystic approach... In this deeper approach, the distinction is not between a true One God and false Many Gods; it is between a true way of worship and a false way of worship. Wherever there is sincerity, truth and self-giving in worship, that worship goes to the true altar by whatever name we may designate it and in whatever way we may conceive it. But if it is not desireless, if it has ego, falsehood, conceit and deceit in it, then it is unavailing though it may be offered to the most true God, theologically speaking."

"The Hindu pantheon has changed to some extent but the old Gods are still active and are still understood though under modified names. Hindu India has a sense of continuity with its past which other nations, that changed their religions at some later stage, lack. It is also known that the Hindu religion preserves many old layers and forms. Therefore, its study may link us not only with its own past forms but also with the religious consciousness, intuitions and forms that prevailed in the past in Europe, in Greece, in Rome, in many Scandinavian and Baltic countries, amongst Germanic and Slavic peoples and also in several countries of the Middle East. In short, the study may reveal a fundamental form of spiritual consciousness which is wider than its Hindu expression."

"With government money comes government control” is an axiom in any country. But the situation in India is unique with regard to minority religions. Under Article 30 of the constitution, “minority” religions are allowed to run educational institutions free from government control, but remain equally eligible for government funding as are institutions run by members of the “majority” religion. For the purposes of the constitution, Jains, Buddhists and Sikhs are considered “Hindus” and hence part of the majority religion. Effectively the provision applies only to Muslims, Christians, and anyone who can get themselves declared a minority religion. One strange consequence of this is that the Vira Saivites of South India successfully argued earlier this century for minority status..."

"The Semitic religions are not religions in the Eastern sense of the term. Their thrust is towards outward expansion, not towards inward exploration. In fact, in the Eastern sense, they are not spiritualities, but are what Marx calls ideologies, tailored for political expansion and imperialist aggression. The two systems —Eastern and Semitic— differ widely in their outlook, perspective and approach. The former speaks in the language of Self or Atma, the latter in the language of external Gods; the former speaks of the Law, the rita, the inner, spiritual and moral law of being and action, the latter speak of Commandments of an external being. The two differ also in their concept of the deity. The god of Semitic religions is “jealous”; he can brook no other gods. He is the sole Lord of the world; therefore, he marches at the head of an army of believers to lay claim to his domain. Those who oppose him are rebels."

"As regards Ramakrishna’s “practice of Islam and Christianity” of which the Mission makes so much, it finds no mention in the Gospel, the earliest and most authentic account of Ramakrishna’s thoughts and experiences in his own words. In this work we find that though Ramakrishna reminisces often about his experiences and God-filled states, there is hardly a word about his so-called practice of Islam and Christianity.... It also seems that the practice of Islam and Christianity made a less than deep impression on Ramakrishna, for subsequently he does not mention on his own initiative either Muhammad or the Koran, neither Jesus nor the Bible. Not even once! Nor did he draw from” his practice such excessive and indiscriminate conclusions as Mission monks now do."

"The current ideology of religious harmony emphasizes similarity—different religions are harmonious because they say the same thing; The older doctrine of multiple paths lays stress on their diversity—these paths are valid because they serve genuine different needs and answer to different natures. In short, they serve humanity not by being the same but by being different."

"A religious minority is a law unto itself. The institutions run by it enjoy protection both from their staff as well as from the Government. Their properties are safe and their management secure from Government intervention, very unlike institutions run by Hindus which enjoy no such protection and which are subject to all kinds of interference from a Government which takes pride in being ‘secular’, and which has developed aversion of secularity informed by anti-Hindu animus. The Indian Express reports ( 28/29 January, ’86 ) that the famous temple of Lord Venkateswara at Tirupati in Andhra Pradesh has been ordered to pay rupees twenty crores as tax on the “sales” of prasadam since 1975! The Aurangzebi spirit is very much alive. Favoured treatment and discriminatory taxes have been used by Governments in the past to promote particular culture-groups and destroy others."

"“Perhaps a creed is best known by what it does when it holds political sway.”"

"Mother Teresa is a true daughter of the Church in having her mind and heart closed to the religions of the countries of her labour, even adoption. Sometime back, some European Vedantists learning that she was at the Vatican went there to pay their respects. She rebuked them for "betraying Christ". Let me clarify the point a little further by bringing in Sister Nivedita. She is a lady Hindus are proud of. She helped India by helping it to rediscover itself. No higher service could be rendered to a nation in the grip of self-forgetfulness. She stood for national justice for India and she helped us by giving us national pride. This explains why Sister Nivedita is Hindu India's hero. This also explains why Western nations shower praise and money on Mother Teresa while Sister Nivedita remained unsung in the West and there were no contributions from that quarter even for her purely humanitarian work, like education and child care and relief work which she did with no less dedication, sympathy and loving care."

"A fateful thing has been happening. The East is waking up from its slumber. The wisdom of Hinduism, Buddhism, Taoism and Confucianism is becoming available to the world. Already, it is having a transforming effect on the minds of the people, particularly in countries where there is freedom to seek and express. Dogmas are under a cloud; claims on behalf of Last Prophethood and Only Sonship, hitherto enforced through great intellectual conditioning, brow-beating, and the big stick, are becoming unacceptable. Religions of proxy are in retreat. More and more men and women now seek authentic experience. Borrowed creed will not do. Men and women are ceasing to be obedient believers and are becoming seekers. They no longer want to be anybody’s sheep, now that they know they can be their own shepherds. An external authority, even when it is called God in certain scriptures, threatening and promising alternately, is increasingly making less and less impression; people now realize that Godhead is their own true, secret status and they seek it in the depth of their own being. All this is in keeping with the wisdom of the East."

"Hindus learn to look at themselves through borrowed eyes. The two approaches, that of self-discovery and creative response and that of self-alienation and imitation, were both inherited from the immediate history of the freedom struggle, though they derive their strength from the deeper sources in the psyche....For one, the problem is of helping the society to find its roots, for the other to remake it in the image of a chosen pattern. The one serves; the other manipulates....[The first approach] once formed a powerful current, and the freedom struggle was waged under its auspices. But increasingly its hold became weak, and in our own times it seems to have lost altogether....Some see in this change a triumph of Nehru over Gandhi....Nehru represented, in his own way, the response of a defeated nation trying to restore its self-respect and self-confidence through self-repudiation and identification with the ways of the victors. The approach was not altogether unjustified at one time. It had its compulsions and it also had a survival value for us. But its increasing influence can mean no good to us. We, however, believe that deeper Indian nationalism, which is also in harmony with deeper internationalism, may be weak just now, but it has the seed-power and it is bound to come up again under propitious circumstances"

"Indian spirituality, proclaimed that the true Godhead was beyond number and count; that it had many manifestations which did not exclude or repel each other but included each other, and went together in friendship; that it was approached in different ways and through many symbols; that it resided in the hearts of its devotees. Here there were no chosen people, no exclusive prophethoods, no privileged churches and fraternities and ummas. The message was subversive of all religions based on exclusive claims."

"But foreign should not be defined in geographical terms. Then it would have no meaning except territorial or tribal patriotism. To me that alone is foreign which is foreign to truth, foreign to Atman."

"The scriptures of Semitic inspiration are hortative, admonitory; they urge, they prove, they enjoin, they warn, they even enforce. There is a note of feverishness in them. But the atmosphere of the Hindu scriptures is unhurried, relaxed and expositional. The first variety seem to goad you; the second one to lead you step by step... There are other differences as well. Christianity and Islam are religions of faith; Hinduism and Its powerful offshoot, Buddhism, are religions of Prajna, wisdom. The former deal with Intensifies of feelings, the latter aim at awakening the mind. The former have been religions of piety with a strong tendency to deny reason. The latter are religions of 'understanding', giving due place to reason though it will have to be purified and separated from the dross of desire before It becomes an instrument of a higher life. In Hinduism, faith is rendered by the world shradha, that which lies hidden in the recession of the heart; so, faith means faith in the hidden truths of the soul, faith in the unrealised possibilities of the mind."

"The fact is that the truth of harmony and human brotherhood derives not from an absorbed trance but from an awakened prajñâ or wisdom; and its validity depends not on any dramatic ecstatic visions but it belongs to man’s deeper vision and even to his natural reason unspoilt by theologies of exclusiveness."

"Buddhism is returning home to India after a long exile of a thousand years and, like the proverbial prodigal son, is being received with open arms. Religious tolerance of the average Hindu partly explains the warm reception. But a more important reason is the fact that Buddha and Buddhism form an intimate part of Hindu consciousness. Buddha was a Hindu. Buddhism is Hindu in its origin and development, in its art and architecture, iconography, language, beliefs, psychology, names, nomenclature, religious vows and spiritual discipline....Hinduism is not all Buddhism, but Buddhism forms part of the ethos which is essentially Hindu"

"The truths which are represented in England and Western countries generally, are those which refer to force of character, earnestness of purpose, conscientious strictness, noble charity, practical duty, whilst the truths which I find peculiarly developed in India – developed to a greater extent than anywhere else, - and in the Eastern countries generally, are those which have reference to sweetness of communion, sweetness of temper, meekness and resignation unto God."

"I was also pained to notice an institution which I certainly did not expect to find in this country – I mean caste. Your rich people are really Brahmins, and your poor people are Sudras."

"Let brothers and sisters from one end of the world, speak in all brotherly love, all affection, and one sweetness, to their brothers and sisters in the other extremity of the world. Then we shall succeed in rearing up one vast cathedral in this world, where men of all nations and races shall glorify the Supreme Ruler of the Universe."

"The movement had likewise for its object the abolition of polygamy and premature marriages, the promotion of the remarriage of widows, the introduction of better ideas about marriage, its duties, and its responsibilities."

"Religion is essentially universal. If God is our common Father, His truth is our common property. But the religious world may be likened to a vast market, where every religious sect sells only a portion of truth. Religion is many-sided; but each individual, each nation, oftentimes adopts and represents only one side of religion. In different times and in different countries, therefore, we see not the entire religious life of humanity, but only partial religious life."

"The true object of religion is to bind mankind together, and to bind them all to God. If we see that in the name of religion, men, instead of promoting peace on earth and good-will among men, are trying to show their antagonism and animosity towards each other, then certainly we must stand forward with our voice of protest, and say that religion is defeating its own legitimate object."

"If merit is not recognised, still it is merit, and it ought to be honoured as such; but if it is rewarded, it becomes valuable in the eyes of all, and everybody is encouraged to pursue that course in which merit obtains its due reward."

"The education that you give to the upper classes will not uproot idolatry and prejudice, for it is amongst the masses that the error and prejudice will always maintain their power, and while you do not uproot those prejudices from the hearts of the masses, a handful of educated Hindus will never be able successfully to reform the country."

"Education is the chief remedy for all those great evils which afflict the country. Education will not only cultivate and improve the intellect of the nation, but will also purify its character."

"Look at that young, active, energetic Hindu who has received education in some English school or college. Yesterday what was he? An ignorant Indian. To-day what is he? An active, intelligent, fine-looking, educated man. Tomorrow what is he? He has English books on one side, he has the dangerous bottle of whisky on the other side. What is he the next day? Oh sad catastrophe! The whole house mourns the death of the promising young man."

"Bombay is far ahead of Bengal in the matter of female education. I have visited some of the best schools in Bengal and Bombay, and I can say from my own experience that there are a larger number of girls receiving public education in Bombay than in Bengal; but while Bengal has not come up to Bombay as far as regarded extent of education, Bengal is not behind Bombay in the matter of solidarity and depth."

"In carrying out the work of female education great impediments, some of them of an almost insuperable character, had to be overcome, and many defects had to be rectified."

"My brothers and my sisters, do always persevere in true and earnest prayer, and the Lord will hear you. Believe that the highest revelations of science are conformable to the doctrine of the efficacy of prayer; that in this doctrine the highest philosophy harmonizes with the purest devotion."

"Prayer simply means a longing of the heart, it is the wish felt, - it may be expressed, or not expressed. It may take the form of human language or it may never be uttered at all; still it is a prayer, if God only hears it in the secret recess of the heart."

"Her (India’s) great curse is caste; but English education has already proved a tremendous power in levelling the injurious distinctions of caste."

"In the most politically charged of all his public addresses, ‘Asia’s Message to Europe’, delivered before a vast audience of Bengalis and Europeans in January 1883, Keshub opened with a long and electrifying depiction of British brutality in India: ‘Whence this plaintive and mournful cry, which so profoundly distresses the patriot’s breast? It seems that a whole continent is writhing beneath the lash of oppression, and sending forth from the depths of its heart a deep wail of woe. It is India that weeps. Nay, not India alone; all Asia cries. Many there are in Europe who hold that Asia is a vile woman, full of impurity and uncleanness. Her scriptures tell lies; her prophets are all impostors; her people are all untruthful and deceitful. Europe has perpetrated frightful havoc among the nations of the East. Europe, why do thy eyes still a role in wild fury and insatiate antagonism, as if bent upon Asia’s total annihilation? Before the formidable artillery of Europe’s aggressive civilization the scriptures and prophets, the language and literature, of the East, nay her customs and manners, her social and domestic institutions, and her very industries have undergone a cruel slaughter. The rivers that flow eastward and the rivers that flow westward are crimson with Asiatic gore’."

"‘Let my European brethren do all they can to establish and consolidate the moral kingdom of Christ in India’."

"Swami Vivekananda: The genuine orator exercises a sort of hypnotism over his audience. I have listened to many orators, Indian, English and American; but Keshub Chunder Sen is easily the greatest of all."

"Romain Rolland: His journey to England was a triumphal progress… During his six months’ stay he addressed seventy meetings of 40,000 persons and fascinated his audiences by the simplicity of his English and his musical voice."

"It is only when we move to modem times that we find the first traces of sarva-dharma-samabhâva surfacing in India in the form of the Brahmo Samaj.... Even Keshub Chunder Sen cannot be called a votary of sarva-dharma-samabhâva, strictly speaking. The man fancied himself as the prophet of a New Dispensation (Nababidhâna) which had not only equated all religions but also gone beyond them. He ended by becoming a bag of nauseating nonsense... The trail blazed by Keshub Chander Sen, however, did not go in vain. It was followed by the first disciples of Sri Ramakrishna who took over the Mission after the death of its founder, Swami Vivekananda..."

"Chittaranjan Das: I believe that Bengal has a message for the world. Keshub Chunder Sen delivered that message. Again and again that message has been delivered on the banks of the Ganges, and again and again will that message be delivered and redelivered in a fuller and yet fuller manner till we listen, till the world listens."

"An anonymous rhyme of the nineteenth century bemoaned in Bengali:"

"It is impossible to establish unanimity of opinion among mankind, and those who have tried to bring about such unanimity have always failed. I hope, therefore, the friends and promoters of this movement will not commit that great mistake. Let individual liberty be recognised: let individual rights be fully vindicated and respected; but still at the same time , while we recognise differences of opinion, let us feel, and let us declare, that it is possible to have a common platform of action, where we can exchange our sympathies with each other as brethren."

"Those of you among our readers, who are farmers or artisans, do ye unite and stand up. Exert yourselves to the utmost to improve your condition, to forcibly stop outrage, cruelty and oppression to the tenantry. It is for your good, consider, that we publish this little journal. Sleep no more. It is time, wake up. No one is there to speak for you."

"Suffering is transcended by total surrender And the mind attains to nirvana. As one day all must be given up, Why not dedicate it now to universal happiness?"

"My body, every possession And all goodness, past, present and future Without remorse I dedicate To the well-being of the world."

"In the spiritual energy that relieves The anguish of beings in misery and Places depressed beings in eternal joy I lift up my heart and rejoice."

"May I fall as rain to increase The harvests that must feed living beings And in ages of dire famine May I myself serve as food and drink."