Indian Philosophy v1.c7.s2.5

v1.c7.s2.5

Religion in India is not dogmatic. It is a rational synthesis which goes on gathering into itself new conceptions as philosophy progresses. It is experimental and provisional in its nature, attempting to keep pace with the progress of thought. The common criticism that Indian thought, by its emphasis on intellect, puts philosophy in the place of religion, brings out the rational character of religion in India. No religious movement has ever come into existence without developing as its support a philosophic content. Mr. Havell observes: "In India, religion is hardly a dogma, but a working hypothesis of human conduct, adapted to different stages of spiritual development and different conditions of life."[¹] Whenever it tended to crystallise itself in a fixed creed, there were set up spiritual revivals and philosophic reactions which threw beliefs into the crucible of criticism, vindicated the true and combated the false. Again and again, we shall observe, how when traditionally accepted beliefs become inadequate, nay false, on account of changed times, and the age grows out of patience with them, the insight of a new teacher, a Buddha or a Mahāvīra, a Vyāsa or a Śaṃkara supervenes, stirring the depths of spiritual life. These are doubtless great moments in the history of Indian thought, times of inward testing and vision, when at the summons of the spirit's breath, blowing where it listeth and coming whence no one knows, the soul of man makes a fresh start and goes forth on a new venture. It is the intimate relation between the truth of philosophy and the daily life of people that makes religion always alive and real.