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Indian Philosophy v2.c28: Chapter XI Conclusion

Indian Philosophy v2.c28

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English

Contents

Chapter XI Conclusion

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The course of Hindu philosophic development—The unity of the different systems—The decline of the philosophic spirit in recent times—Contact with the West—The present situation—Conservatism and radicalism—The future.

I Philosophical Development

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THROUGHOUT the history of Indian thought, the ideal of a world behind the ordinary world of human strivings, more real and more intangible, which is the true home of the spirit, has been haunting the Indian race. Man's never-ceasing effort to read the riddle of the sphinx and raise himself above the level of the beast to a moral and spiritual height finds a striking illustration in India. We can watch the struggle for four millenniums (or longer, if the recent archæological finds in Sind and the Punjab, which are withdrawing the shroud that hid the remote past, are to be taken into account). The naïve belief that the world is ruled by the gods of Sun and Sky, who watch from on high the conduct of men, whether it is straight or crooked; the faith that the gods who can be persuaded by prayer or compelled by rites to grant our requests, are only the forms of the one Supreme; the firm conviction that the pure stainless spirit, to know whom is life eternal, is one with the innermost soul of man; the rise of materialism, scepticism and fatalism, and their supersession by the ethical systems of Buddhism and Jainism, with their central doctrine that one can free one-self from all ill only by refraining from all evil, in thought, word and deed—God or no God; the liberal theism of the *Bhagavadgītā*, which endows the all-soul with ethical in addition to metaphysical perfections; the logical scheme of the Nyāya, which furnishes the principal categories of the world of knowledge which are in use even to-day; the Vaiśeṣika interpretation of nature; the Sāṃkhya speculations in science and psychology; the Yoga scheme of the pathway to perfection; the ethical and social regulations of the Mīmāṃsā and the religious interpretations of the Supreme reality, as put forward by Śaṃkara, Rāmānuja, Madhva and Nimbārka, Vallabha and Jīva Gosvāmī—form a remarkable record of philosophical development in the history of the human race. Type succeeds type, school follows on school, in logical sequence. The life of the Indian was ever on the move, shaping itself as it grew, and changing from time to time in relation to its physical, social and cultural contexts. In the early stages the ancient Indians were doing everything for the first time. They had practically no wisdom of the past to fall back upon. They had, moreover, enormous difficulties to contend with, which are now almost things of the past. In spite of these, their achievement in the realm of thought and practice is a considerable one. But the cycle is not complete, and the range of possible forms is not exhausted; for the sphinx still smiles. Philosophy is yet in its infancy.

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The survey of Indian thought, as of all thought, impresses one with the mystery and the immensity of existence as well as the beauty and the persistence of the human effort to understand it. The long procession of thinkers struggled hard to add some small piece to the temple of human wisdom, some fresh fragment to the ever incomplete sum of human knowledge. But human speculation falls short of the ideal, which it can neither abandon nor attain. We are far more conscious of the depth of the surrounding darkness than of the power to dispel it possessed by the flickering torches that we have the privilege to carry as the inheritors of a great past. After all the attempts of philosophers, we stand to-day in relation to the ultimate problems very near where we stood far away in the ages—where perhaps we shall ever stand as long as we are human, bound Prometheus-like to the rock of mystery by the chains of our finite mind.¹ The pursuit of philosophy is not, however, a vain endeavour. It helps us to feel the grip and the clanging of the chains. It sharpens the consciousness of human imperfection, and thus deepens the sense of perfection in us, which reveals the imperfection of our passing lives. That the world is not so transparent to our intellects as we could wish is not to be wondered at, for the philosopher is only the lover of wisdom and not its possessor. It is not the end of the voyage that matters, but the voyage itself. To travel is a better thing than to arrive.

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¹ "No one," exclaims Xenophanes, "has attained complete certainty in respect to the gods and to that which I call universal nature, will nor

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At the end of our course, we may ask whether the known facts of history support a belief in progress. Is the march of human thought a forward movement, or is it one of retrogression? The sequence is not capricious and unmeaning. India believes in progress, for, as we have already said, the cycles are bound together by an organic tie. The inner thread of continuity is never cut. Even the revolutions that threaten to engulf the past help to restore it. Backward eddies serve rather to strengthen than retard the current. Epochs of decadence, like the recent past of this country, are in truth periods of transition from an old life to a new. The two currents of progress and decline are intermingled. At one stage the forces of progress press forward with a persistent sweep, at another the line sways to and fro, and sometimes the forces of retrogression seem to overwhelm those of progress, but on the whole the record is one of advance. It would be idle to deny that much has perished in the process. But few things are more futile than to rail against the course which the historical past has taken or weep over it. In any case, some other kind of development would have been worse. The more important thing is the future. We are able to see further than our predecessors, since we can climb on their shoulders. Instead of resting content with the foundations nobly laid in the past, we must build a greater edifice in harmony with ancient endeavour as well as the modern outlook.

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anyone ever attain it. Nay, even if a man happened to light on the truth, he would not know that he did so, for appearance is spread over all things" (Gomperz: *Greek Thinkers*, vol. i, p. 164).

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THE UNITY OF ALL SYSTEMS

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The twin strands which in one shape or another run through all the efforts of the Indian thinkers are loyalty to tradition and devotion to truth. Every thinker recognises that the principles of his predecessors are stones built into the spiritual fabric, and, if they are traduced, one's own culture is defamed. A progressive people with a rich tradition cannot afford to neglect it, though it may contain elements which are not edifying. The thinkers try hard to explain, allegorise, alter and expurgate the traditional lore, since men's emotions are centred round it. The later Indian thinkers justify the different philosophical interpretations of the universe advanced by the earlier ones, and regard them as varying approximations to the truth as a whole. The different views are not looked upon as unrelated adventures of the human mind into the realm of the unknown or a collection of philosophical curiosities. They are regarded as the expression of a single mind, which has built up the great temple, though it is divided into numerous walls and vestibules, passages and pillars.

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Logic and science, philosophy and religion are related organically. Every fresh epoch in the progress of thought has been inaugurated by a reform in logic. The problem of method, involving as it does an insight into the nature of human thought, is of great value. The Nyāya points out that no stable philosophy can be built except on the foundations of logic. The Vaiśeṣika warns us that all fruitful philosophy must take into account the constitution of physical nature. We cannot build in the clouds. Though physics and metaphysics are clearly distinct and cannot be blended, still a philosophic scheme must be in harmony with the results of natural science. But to extend to the universe at large what is true of the physical world would be to commit the fallacy of scientific metaphysics, and the Sāmkhya asks us to beware of that danger. The resources of nature cannot generate consciousness. We cannot reduce nature and consciousness the one to the other, as scientific and psychological metaphysics attempt to do. Reality appears not only in science and in human life, but in religious experience, which is the subject matter of the Yoga system. The Pūrva Mīmāṃsā and the Vedānta lay stress on ethics and religion. The relation between nature and mind is the supreme problem of philosophy which the Vedānta takes up. The saying, that the saints do not contradict one another, is true of philosophies also. The Nyāya-Vaiśeṣika realism, the Sāṃkhya-Yoga dualism and the Vedānta monism do not differ as true and false but as more or less true.¹ They are adapted to the needs of the slow-witted (mandādhikāri), the average intellect (madhyamādhikāri) and the strong-minded (uttamādhikāri) respectively. The different views are hewn out of one stone and belong to one whole, integral, entire and self-contained. No scheme of the universe can be regarded as complete, if it has not the different sides of logic and physics, psychology and ethics, metaphysics and religion. Every system of thought developed in India offered its own theory of knowledge, interpretation of nature and mind, ethics and religion. Our knowledge of the universe has grown enormously under the guidance of the natural sciences, and we cannot afford to be satisfied with any restricted outlook on life. The future attempts at philosophic construction will have to relate themselves to the recent advances of natural science and psychology.

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¹ Mādhava S.D.S.; Madhusūdana Sarasvatī's Prasthānabheda; Vijñānabhikṣu's Introduction to S.P.B. Cp. Kant: "We are in a way maintaining the honour of human reason when we reconcile it with itself in the different persons of acute thinkers and discover the truth, which is never entirely missed by men of such thoroughness, even if they directly contradict each other" (quoted in J. Ward: *A Study of Kant*, p. 11, n. 1).

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PHILOSOPHY AND LIFE

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Philosophy has for its function the ordering of life and the guidance of action. It sits at the helm and directs our course through the changes and chances of the world. When philosophy is alive, it cannot be remote from the life of the people. The ideas of thinkers are evolved in the process of their life history. We must learn not only to reverence them, but to acquire their spirit. The names of Vasiṣṭha and Viśvāmitra, Yājñavalkya and Gārgī, Buddha and Mahāvīra, Gautama and Kaṇāda, Kapila and Patañjali, Bādarāyaṇa and Jaimini, Śaṃkara and Rāmānuja, are not merely themes for the historian but types of personality. With them philosophy is a world-view based on reflection and experience. Thought, when it thinks itself out to the end, becomes religion by being lived and tested by the supreme test of life. The discipline of philosophy is at the same time the fulfilment of a religious vocation.

The Decline of Philosophy in the Recent Past

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The evidence brought together in this work does not support the general criticism that the Indian mind has a fear of thinking. We cannot dismiss the whole progress of Indian thought with a sapient reference to the oriental mind, which is not sufficiently dry and virile to rise above grotesque imagination and puerile mythology. Yet there is much in the thought-history of the last three or four centuries to lend countenance to this charge. India is no longer playing her historic rôle as the vanguard of higher knowledge in Asia.¹ It seems to some that the river that has flowed down the centuries so strong and full is likely to end in a stagnant waste of waters. The philosophers, or rather the writers on philosophy of this period of decadence, profess to be votaries of truth, though they understand by it merely the pious sophistries or the sacrosanct hair-splittings of this or that school of dogmatics. These professional dialecticians imagine that the small brook by their side, trickling away in the sand or evaporating in the fog, is the broad river of Indian philosophy.

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¹ Regarding China's debt to India, Professor Liang Chi Cho says: " India taught us to embrace the idea of absolute freedom, that fundamental freedom of mind, which enables it to shake off all the fetters of past tradition and habit as well as the present customs of a particular age—that spiritual freedom which casts off the enslaving forces of material existence. . . . India also taught us the idea of absolute love, that pure love towards all living beings which eliminates all obsessions of jealousy, anger, impatience, disgust and emulation, which expresses itself in deep pity and sympathy for the foolish, the wicked and the sinful—that absolute love which recognises the inseparability between all beings." He goes on to explain the contributions of India to Chinese literature and art, music and architecture, painting and sculpture, drama, poetry and fiction, astronomy and medicine, educational method and social organisations. See *Viśvabhārati Quarterly*, October 1924. The influence of India on Burma and Ceylon, Japan and Corea, is well known.

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A variety of causes have contributed to this result. The political changes brought about by the establishment of the Mohammadan supremacy turned men’s minds into conservative moulds. In an age when individual self-assertion and private judgment threatened at every point to dissolve into anarchy the old social order and all stable conviction, the need for authoritative control was urgently felt. The Mohammadan conquest, with its propagandist work, and later the Christian missionary movement, attempted to shake the stability of Hindu society, and in an age deeply conscious of instability, authority naturally became the rock on which alone it seemed that social safety and ethical order could be reared. The Hindu, in the face of the clash of cultures, fortified himself with conventions and barred all entry to invading ideas. His society, mistrusting reason and weary of argument, flung itself passionately into the arms of an authority which stamped all free questioning as sin. Since then it has failed in loyalty to its mission. There were no longer any thinkers, but only scholars who refused to strike new notes, and were content to raise echoes of the old call. For some centuries they succeeded in deceiving themselves with a supposedly final theory. Philosophy became confused with the history of philosophy when the creative spirit had left her. It abdicated its function and remained wrapped up in its illusions. When it ceased to be the guide and the guardian of the general reason, it did a great wrong to itself. Many believed that their race had travelled long and far towards a goal at which it had at length arrived. They felt rather tired and inclined to rest. Even those who knew that they had not arrived, and saw the large tract of the country stretching into the future, were afraid of the unknown and its ordeals. The silences and the eternities cannot be questioned without peril by the weak of heart. The dizziness of the inquiry into the infinite is a vertigo which even mighty minds try to avoid, if they can. The strongest of human forces are subject to intervals of lethargy, and the philosophic impulse has had in these three or four centuries an attack of lethargy.

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THE PRESENT SITUATION

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To-day the great religions of the world and the different currents of thought have met on Indian soil. The contact with the spirit of the West has disturbed the placid contentment of recent times. The assimilation of a different culture has led to the impression that there are no official answers to ultimate problems. It has shaken the faith in the traditional solutions, and has, in some degree, helped to a larger freedom and flexibility of thought. Tradition has become fluid again, and while some thinkers are busy rebuilding the house on ancient foundations, others want to remove the foundations altogether. The present age of transition is as full of interest as of anxiety.

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During the recent past, India was comfortably moored in a backwater outside the full current of contemporary thought, but she is no longer isolated from the rest of the world. The historian of three or four centuries hence may have much to say on the issues of the intercourse between India and Europe, but as yet they lie hidden from our view. So far as India is concerned, we notice the broadening of men's range of experience, the growth of the critical temper and a sort of distaste for mere speculation.

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But there is another side to the picture. In the field of thought, as well as in that of action, the spirit of man is doomed to decay as much in anarchy as in bondage. There is not much to choose between the two, so far as culture and civilisation are concerned. Anarchy may mean material discomfort, economic ruin and social danger and bondage material comfort, economic stability and social peace. But it would be incorrect to confuse the standards of civilisation with economic welfare and maintenance of social order. It is easy to understand the feeling of the Indians of the beginning of the nineteenth century, who after generations of public strife and private suffering welcomed the British rule as the dawn of a golden age; but it should be equally easy to sympathise with the Indian feeling of the present day that the spirit of man craves, not comfort, but happiness, not peace and order, but life and liberty, not economic stability or equitable administration, but the right to work out one's own salvation even at the cost of infinite toil and tribulation. Even non-political virtues do not thrive in the absence of political autonomy. British rule has given India peace and security, but they are not ends in themselves. If we are to put first things first, then we must admit that economic stability and political security are only means, however valuable and necessary, to spiritual freedom. A bureaucratic despotism which forgets the spiritual ends, for all its integrity and enlightenment, cannot invigorate the peoples beneath her sway, and cannot therefore evoke any living response in them. When the founts of life are drying up, when the ideals for which the race stood for millenniums, the glow of consciousness, the free exercise of faculty, the play of life, the pleasure of mind and the fulness of peace, prāṇārāmam, mana-ānandam, śānti-samṛddham, are decaying, it is no wonder that the Indian is conscious only of the crushing burden and not of the lifted weight. It is no use speaking to him of the magnitude of Britain's work, for the verdict of history is passed on the spiritual quality of the achievement. If the leaders of recent generations have been content to be mere echoes of the past and not independent voices, if they have been intellectual middlemen and not original thinkers, this sterility is to no small extent due to the shock of the Western spirit and the shame of subjection. The British are aware of the deep-rooted causes of the present attitude of India, whatever it may be called, unrest, revolt or challenge. They tried to bring their civilisation, which they naturally regard as higher, to touch the Indians, and they felt that they should press on in the task of enlightenment and education, good in themselves, without any hesitation or cessation of effort. But India has no sympathy with this policy of cultural imperialism. She tenaciously clings to her ancient customs which helped her to check the swell of passion, the blindness of temper and the thrust of desire. One who is acquainted with the history of her past can sympathise with her anxiety to dwell in her own spiritual house, for “ each man is the master of his own house.”¹ Political subjection which interferes with this inner freedom is felt as a gross humiliation. The cry for swarāj is the outer expression of the anxiety to preserve the provinces of the soul.

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¹ Sarvas sve sve gṛhe rājā. Every man is the lord in his own house.

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Yet the future is full of promise. If India gains freedom within, then the Western spirit will be a great help to the Indian mind. Hindu thought never developed a Monroe doctrine in matters of culture. Even in the ancient times when India grew enough spiritual food to satisfy her own people, there is no recorded age when she was not ready and eager to appreciate the products of other people’s imagination. In her great days India conformed to the wisdom of the Athenians, of whom Pericles said: “ We listen gladly to the opinions of others and do not turn sour faces on those who disagree with us.” Our fear of outside influence is proportioned to our own weakness and want of faith in ourselves. To-day, it is true, we bear lines of sorrow in our face and our hair is grey with age. The thoughtful among us have a brooding uneasiness of soul, some are even steeped in pessimism, and so have become intellectual hermits. The non-co-operation with Western culture is a passing episode due to unnatural circumstances. In spite of it, there are attempts to understand and appreciate the spirit of Western culture. If India assimilates the valuable elements in the Western civilisation, it will be only a repetition of parallel processes which happened a number of times in the history of Indian thought.

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Those who are untouched by the Western influence are for a large part intellectual and moral aristocrats, who are indifferent to political issues, and adopt a gospel not of confident hope but of resignation and detachment. They think that they have little to learn or to unlearn, and that they do their duty with their gaze fixed on the eternal dharma of the past. They realise that other forces are at work, which they cannot check or control, and ask us to face the storms and disillusionment of life with the unruffled calm of self-respect. This was the class which in better times was more elastic and was ever renewing the attempts to reconcile rational philosophy with revealed religion. It had always explained and defended the faith in the face of heretics and unbelievers, and had recourse to the allegorical method as the instrument of theological interpretation. Religion, for it, embraced within its scope the whole nature of man, his intelligence as much as his practical and emotional aspirations. If to-day the representatives of the ancient learning had the inspiration of the past, they would, instead of non-co-operating with other forces, build a fresh scheme with originality and freedom and in the strength of the legacy of ancient wisdom. But they have an exaggerated respect for authority in thought and action, in things spiritual and things secular, and have thus exposed themselves to the charges of mental servility and obscurantism. While, in pre-Mohammadan times, appeal to authority was no bar to intellectual independence, and while men were able and ready to offer rational grounds for allegiance to the authorities of their choice, be they the Vedas or the Āgamas, and while authority was made to speak in the voice of reason by means of a critical selection and philosophical interpretation, now reverence for authority has become the imprisonment of the human spirit. To question the belief of the scriptures is to question the authority of the great dead. To accept them is a sign of loyalty. Inquiry and doubt are silenced by the citation of ancient texts, scientific truths are slighted, if they cannot be fitted into the procrustean bed of established belief. Passivity, docility and acquiescence become the primary intellectual virtues. No wonder the philosophical writings of recent times are far below the level of the best work of the past ages. If thought had been less strained, it would have been more spacious.

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The thinkers of India are the inheritors of the great tradition of faith in reason. The ancient seers desired not to copy but to create. They were ever anxious to win fresh fields for truth and answer the riddles of experience, which is ever changing and therefore new. The richness of the inheritance never served to enslave their minds. We cannot simply copy the solutions of the past, for history never repeats itself. What they did in their generation need not be done over again. We have to keep our eyes open, find out our problems and seek the inspiration of the past in solving them. The spirit of truth never clings to its forms but ever renews them.

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Even the old phrases are used in a new way. The philosophy of the present will be relevant to the present and not to the past. It will be as original in its form and its content as the life which it interprets. As the present is continuous with the past, so there will be no breach of continuity with the past.

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One of the arguments of the conservatives is that truth is not affected by time. It cannot be superseded, any more than the beauty of the sunset or a mother's love for a child. Truth may be immutable, but the form in which it is embodied consists of elements which admit of change. We may take our spirit from the past, for the germinal ideas are yet vital, but the body and the pulse must be from the present. It is forgotten that religion, as it is to-day, is itself the product of ages of change; and there is no reason why its forms should not undergo fresh changes so long as the spirit demands it. It is possible to remain faithful to the letter and yet pervert the whole spirit. If the Hindu leaders of two thousand years ago, who had less learning and more light, could come on earth again after all these centuries, they would seldom find their true followers among those who have never deviated from the most literal interpretations of their views.¹ To-day a great mass of accretions have accumulated, which are choking up the stream and the free life of spirit. To say that the dead forms, which have no vital truth to support them, are too ancient and venerable to be tampered with, only prolongs the suffering of the patient who is ailing from the poison generated by the putrid waste of the past. The conservative mind must open itself to the necessity of change. Since it is not sufficiently alive to this need, we find in the realm of philosophy a strange mixture of penetrating sagacity and unphilosophical confusion. The chief energies of the thinking Indians should be thrown into the problems of how to disentangle the old faith from its temporary accretions, how to bring religion into line with the spirit of science, how to meet and interpret the claims of temperament and individuality, how to organise the divergent influences on the basis of the ancient faith. But, unfortunately, some of the pariṣads are engaged not with these problems but those suited for the society of Antiquarians. It has become the tilting-ground of the specialists. The religious education of the nation is not undertaken on broad lines. It is not seen that the spiritual inheritance cannot be any longer the monopoly of a favoured few. Ideas are forces, and they must be broadcasted, if the present ageing to death is to be averted. It would be indeed strange if the spirit of the Upaniṣads, the Gītā and the Dialogues of Buddha, that could touch the mind to such fine issues, should have lost its power over man. If, before it is too late, there is a reorganisation of national life, there is a future for Indian thought; and one cannot tell what flowers may yet bloom, what fruits may yet ripen on the hardy old trees.

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¹ Cp. Aurobindo Ghosh: "If an ancient Indian of the time of the Upaniṣad, of the Buddha, or the later classical age were to be set down in modern India . . . he would see his race clinging to forms and shells and rags of the past and missing nine-tenths of its nobler meaning . . . he would be amazed by the extent of the mental poverty, the immobility, the static repetition, the cessation of science, the long sterility of art, the comparative feebleness of the creative intuition" (*Ārya*, v. p. 424).

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While those who have not yet been subjected to the influence of Western culture are conservatives in all matters of thought and practice, there are some among those educated in Western ways of thinking who adopt a despairing philosophy of naturalistic rationalism and ask us to get rid of the weight of the past. These are intolerant of tradition and suspicious of the alleged wisdom of age. This attitude of the "progressives" is easily understood. The spiritual heritage of the race has not protected India from the invader and the spoiler. It seems to have played her false and betrayed her into the present state of subjection. These patriots are eager to imitate the material achievements of Western states, and tear up the roots of the ancient civilisation, so as to make room for the novelties imported from the West. Till the other day Indian thought was not a subject of study in the Indian Universities, and even now its place in the philosophical curricula of the Universities is insignificant. Suggestions of the inferiority of Indian culture permeate the whole educational atmosphere. The policy inaugurated by Macaulay, with all its cultural value, is loaded on one side. While it is so careful as not to make us forget the force and vitality of Western culture, it has not helped us to love our own culture and refine it where necessary.

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In some cases, Macaulay's wish is fulfilled, and we have educated Indians who are "more English than the English themselves," to quote his well-known words. Naturally some of these are not behind the hostile foreign critic in their estimate of the history of Indian culture. They look upon India's cultural evolution as one dreary scene of discord, folly and superstition. One of their number recently declared that, if India is to thrive and flourish, England must be her "spiritual mother" and Greece her "spiritual grandmother." Albeit, since he has no faith in religion, he does not propose the displacement of Hinduism by Christianity. These victims of the present age of disillusion and defeat tell us that the love of Indian thought is a nationalist foible, if not a pose of the highbrows.

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It is a bewildering phenomenon that, just when India is ceasing to appear grotesque to Western eyes, she is beginning to appear so to the eyes of some of her own sons. The West tried its best to persuade India that its philosophy is absurd, its art puerile, its poetry uninspired, its religion grotesque and its ethics barbarous. Now that the West is feeling that its judgment is not quite correct, some of us are insisting that it was wholly right. While it is true that it is difficult in an age of reflection to push men back into an earlier stage of culture and save them from the dangers of doubt and the disturbing power of dialectic, we should not forget that we can build better on foundations already laid than by attempting to substitute a completely new structure of morality, of life and of ethics. We cannot cut ourselves off from the springs of our life. Philosophical schemes, unlike geometrical constructions, are the products of life. The heritage of our history is the food that we have to absorb on pain of inanition.

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The conservatives are convinced of the glory of the ancient heritage and the godlessness of modern culture; the radicals are equally certain of the futility of the ancient heritage and the value of naturalistic rationalism. There is much to be said for these views; but the history of Indian thought, when rightly studied, will lead us to regard the two as equally defective. Those who condemn Indian culture as useless are ignorant of it, while those who commend it as perfect are ignorant of any other. The radicals and the conservatives, who stand for the new hope and the old learning, must come closer and understand each other. We cannot live by ourselves in a world where aircraft and steamships, railways and telegraphs are linking all men together into a living whole. Our system of thought must act and react on the world progress. Stagnant systems, like pools, breed obnoxious growths, while flowing rivers constantly renew their waters from fresh springs of inspiration. There is nothing wrong in absorbing the culture of other peoples; only we must enhance, raise and purify the elements we take over, fuse them with the best in our own. The right procedure regarding the fusing together of the different elements tossed from outside into the national crucible, is indicated roughly in the writings of Gandhi and Tagore, Aurobindo Ghosh and Bhagavan Das. In them we see the faint promise of a great future, some signs of a triumph over scholasticism, as well as a response to the discovery of a great culture. While drawing upon the fountains of humanist idealism in India's past, they show a keen appreciation of Western thought. They are anxious to reseek the ancient fountain-head and direct its waters to irrigate, through pure and uncontaminated conduits, lands which hunger and thirst. But the future which we wish to see is practically non-existent. With the slackening of the political excitement, which is absorbing the energies of some of the best minds of India, with the increasing insistence on the study of Indian thought in the new Universities, which the old ones are following most reluctantly, the dawn may break. The forces of the conservatism, which prefers the life that was to the life that will be, are not likely to gain any strength in the days to come.

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The problem facing Indian Philosophy to-day is whether it is to be reduced to a cult, restricted in scope and with no application to the present facts, or whether it is to be made alive and real, so as to become what it should be, one of the great formative elements in human progress, by relating the immensely increased knowledge of modern science to the ancient ideals of India's philosophers. All signs indicate that the future is bound up with the latter alternative. Loyalty to the spirit of the previous systems of thought, as well as the mission of philosophy, requires us to possess an outlook

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that always broadens. Indian philosophy acquires a meaning and a justification for the present only if it advances and ennobles life. The past course of Indian philosophic development encourages us in our hope. The great thinkers, Yājñavalkya and Gārgī, Buddha and Mahāvīra, Gautama and Kapila, Śaṃkara and Rāmānuja, Madhva and Vallabha, and scores of others are India’s grandest title to existence, a clear testimony of her dignity as a nation with a soul, the proof that she may yet rise above herself and the pledge of this supreme possibility.

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The broad Indian philosophy, a complex and a varied one, is not, however, a mere collection of disparate systems. The different schools—the Vedānta, the Sāṃkhya, the Yoga, the Nyāya, the Vaiśeṣika, the Mīmāṃsā, and the Buddhist and Jaina schools—are all attempts to understand the nature of reality, and they all share a common heritage, even if they may not agree on the ultimate truth.

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