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THE RE LISTIC SPECT

OF

INDI N SPIRITU LITY

widespread view persists am ong W este rn scholars that th e

spiritual perspective of Indian philosophy is incompatible with ethical prac-

tice and t he ord inary values of life. In this view, Hind uism, especially in

its

non-dualistic aspect, is an otherworldly faith concerned with the salva-

tion of th e individual and leaves the gre at mass of th e people to their fate.

Thi s attitude, it is often argued, accounts for India s poverty, illiteracy, and

gen era l backwardness. If th e world is unreal, as th e non-dualists contend ,

why bother about it?

Let it be stated at the outset that the practicing non-dualists in India are

far out-numbered by the dualists, though the philosophy of non-dualism is

considered the peak of Indian philosophical thinking and its special contri-

bution t o world philosophy. Furthermore, students of non-dualism accept hu-

mani taria n activities as a part of the ir spiritual discipline. Prior t o their re-

alization of

Brahman

undiffe rentiated consciousness, they accept th e re lative

world as real. Th us, they cannot rem ain indifferent to the world or repudi-

ate moral and social values. T h e fulfillment of social obligation s is a condi-

tion precedent for the realization of identity with

Brahman.

Enlightened

non-dualists see embodied souls as manifestations of

Brahman

and devote

themselves to their welfare.

Social values were emphasized in the Vedas.

Their fulfillment is a dis-

cipline for the enjoyment of happiness here and hereafter, which the Vedas

recognize as a universal craving. Hymns were composed by the Vedic seers

in honor of the cosmic order, ethical laws, and social virtues. Th ey never

denied the existence of the physical world and the legitimate pleasures it

offers. O ne finds in the Vedas strik ing hymns abou t marriage, procreation,

a woman s conduct in her husband s house, hospitality, harmony am ong

participants in

a

council, health and vigor, longevity, the duties of a house-

holder, battles and the proper attitude toward enemies, and general pros-

perity. From these hym ns it is appa rent th at the Indo -Aryans of V edic times

lived a fu ll and happy life and did not rep udiate the wor1.d.

The Upanisads, which form the essence of the Vedas, aim to establish the

sole reality of the non-dual

Brahman.

They also emphasize the fact that

the world of name and form is real for the vast majority of people, who

are under the spell of

miiyz

cosmic nescience. Such people sho uld recognize

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SW MI NIKHIL N ND 65

social values and practice ethical laws. Th us, th e Upanisads extol the virtues

of hospitality, self-contro l, charity, compassion, respect fo r teachers, parents,

and elders, and the legitimate desire for wealth, children, grand childr en,

cattle, gold, food, drink , fame, and happiness on earth and in heaven. Al l

th e teachers of th e major Upanisads were householders. Ygjiiavalkya re-

nounced the world only after having entered into two marriages.

The secondary scriptures of the Hindus, based upon the Vedic teaching,

give priority to social values, though they point out that liberation is the

final goal of life. T h e

RZrnZya?za

expresses th e Indian ideals of filial piety,

chastity, friendship , loyalty, kingly duties, and courtesy to inferiors. T h e

Ma h ~b h Z ra ta

exhorts people to practice truthfulness, justice, amiability,

patience, an d forgiveness. Householders a re asked to preserve the continuity

of the family through procreation. In the

Bhagauad GZtZ

Arjuna is admon-

ished to fight a war t o protect t he stability of society. T h e

Code

o f

~ Z Y

gives a high place to women, though their dependence upon men is not

overlooked. The

A r t h a j ~ s t r a

of Kautilya deals mainly with politics and

diplomacy. Householders a re described in th e H ind u scriptures as the basis

of society. The three most highly prized worldly values are righteousness,

economic security, and legitimate sense-pleasures. Their fulfillment leads

to the realization of the highest value, namely, spiritual freedom. T h e

purpose of the caste system, in its original formulation, was to establish

social harmony, protect the weak from exploitation by the strong, and vin-

dicate the power of spirituality over power based upon military strength,

wealth, or manual labor.

During the dark ages of Indian history, which lasted nearly one thousand

years, when India came under foreign domination, it was loyalty to

dharma

social duties, that preserved H ind u society from total disintegration. T h e

religious leaders of that time were devoted to ma nkin d and tried to improve

the condition of the masses, especially of the untouchables.

In modern India, which dates from the British conquest, the

Brahmo

SamHj and th e A rya Samaj

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SW MI

NIKHIL N ND

values of life. Hinduism is by no means otherworldly or anti-social in the

usual sense of these words. Indian thinkers have come to grips with reality,

whose meaning, however, changes at different stages in the development

of the soul. They have reflected upon and faced man s real problems of

Life, from his first wandering into the realm of phenomena to his final

liberation, and have exhorted him first to idealize the real and then to

realize the ideal.