Bharatiya Chintan Ki Parampara Me Navin Sambhavanae Part 1 - Book Summary

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Book Title: Bharatiya Chintan ki Parampara me Navin Sambhavanae Part 1 (New Possibilities in the Tradition of Indian Thought, Part 1) Author: Radheshyamdhar Dwivedi Publisher: Sampurnanand Sanskrit Vishvavidyalaya, Varanasi Year of Publication: 1981 Catalog Link: https://jainqq.org/explore/014013/1

This book, titled "New Possibilities in the Tradition of Indian Thought, Part 1," is a compilation of papers presented at two symposia organized by Sampurnanand Sanskrit University, Varanasi. The primary focus of the first symposium was the "Problem of Individual and Collective (Vyasti and Samashti)," analyzed predominantly from the Buddhist philosophical perspective, with ancillary discussions from other Indian philosophical schools. The second symposium addressed the "Voice of Social Equality in the Tradition of Indian Thought."

The book aims to bridge the gap between traditional Indian knowledge and contemporary societal values, believing that analyzing ancient scriptures in the context of modern problems will aid in finding solutions. It acknowledges the influence of Western thought, particularly post-French Revolution ideals of equality, freedom, and universal brotherhood, and seeks to integrate these with traditional Indian philosophical insights.

Key Themes and Discussions:

The volume is structured around two major symposia:

Part 1: The Problem of Individual and Collective (Vyasti and Samashti)

This section features essays that delve into the relationship between the individual and society, particularly from the Buddhist viewpoint. Several key discussions emerged:

Buddhist Perspective:
- Individual vs. Society: A central debate revolved around whether Buddhist philosophy is primarily individualistic, aiming for personal liberation (Nirvana), or if it has a strong social dimension. Some argued that Buddhist philosophy centers on the individual, with concepts like the Eightfold Path and Four Noble Truths being personal. Others highlighted the profound humanistic vision of the Buddha, finding the core of his social philosophy in this humanism.
- Relativity and Interdependence: The principle of relativity, explained through concepts like pragyapti (designation) and samvriti-sat (conventional truth), was applied to understand the relationship between the individual and society. Both are seen as conventionally real and interdependent.
- The Nature of Reality: The discussion touched upon the Buddhist view that neither the individual nor society possesses ultimate (paramarthic) existence. They are considered samvriti-sat (conventionally real). However, this does not render them unreal or illusory but rather existent on a practical level, a concept that needs careful understanding to avoid misinterpretations of Buddhist indifference to social issues.
- The Goal of Buddhism: While Nirvana is the ultimate individual goal, the underlying principle of compassion (karuna) extends to the well-being of all beings. This led to the concept of bodhisattva and the aspiration for universal liberation, suggesting a deeply social and altruistic dimension to the path.
- Interdependence of Individual and Society: The concept of pratītyasamutpāda (dependent origination) was extended to the individual-society relationship, emphasizing their mutual dependence. The relationship between a monk and the Sangha (monastic community) was cited as an example of interdependence and mutual reliance.
- Critique of Extremes: The idea of strict individualism or collectivism was seen as contrary to the core Buddhist understanding. The Middle Path, avoiding these extremes, was considered the samyak-drishti (right view).
- Comparison with Vedanta: Some discussions noted that while both Buddhism (particularly Madhyamaka) and Vedanta are drishti-prahana (view-abandoning) traditions, Vedanta offers a unifying ground (Brahman) for understanding individual-society relations that is arguably more conducive to practical interaction than the Buddhist emphasis on emptiness. The need for integrating the strengths of both traditions for addressing contemporary issues was also suggested.
- Scientific and Philosophical Basis: The discussions explored how Buddhist ideas on causality, impermanence, and the nature of consciousness could be scientifically analyzed and applied to social phenomena.

Part 2: The Voice of Social Equality in the Tradition of Indian Thought

This section focused on the concept of social equality across various Indian philosophical and religious traditions:

The Question of Equality: The central question was whether Indian thought traditions possess the necessary qualifications for an egalitarian philosophy. Arguments were presented that for true equality, a philosophy must recognize all truths as human truths and view the individual as an end (sādhya) rather than a mere means (sādhana) to society.
Obstacles to Equality: The dual-truth system (dvai-satya) in Indian philosophy, with its distinction between ultimate truth (paramārtha-satya) and conventional truth (samvriti-sat), was identified as a potential hindrance. This duality could lead to a situation where theoretical equality exists, but practical inequality persists, creating a disconnect between spiritual ideals and worldly realities.
Indian vs. Western Approaches: A distinction was drawn between ancient Indian thought, which emphasized internal and spiritual equality, and modern thought, which focuses more on social and external equality. The need for equality to be experiential and verifiable, not just theoretical, was highlighted.
Traditional Systems and Equality:
- Vedic Philosophy: The concept of equality within Vedic thought was discussed, along with the inherent hierarchical structures of varnashrama-dharma. While acknowledging the potential for harmony within prescribed duties, the role of samattva-drishti (equal vision) in fostering internal equality was emphasized.
- Tantric Traditions: The liberal philosophies of Shaiva, Shakta, and Vaishnava Tantras were examined for their views on social equality. Tantric traditions, by rejecting the Maya theory of Vedanta to some extent, emphasized concepts like freedom, equality, and self-realization. They are seen as attempting to bridge the gap between the two truths.
- Jainism: Jain philosophy's emphasis on individual freedom (svātantrya) and the experience of the common (sāmānya) were presented as the basis for equality. The principle of anekānta (non-absolutism) was seen as crucial for establishing relations between the individual and society, creating opportunities for equality. Both Jain and Buddhist traditions, by placing high value on the human being, facilitated the acceptance of individual freedom.
- Critique of Varna System: The papers critically examined how the varnashrama-dharma, while offering a framework for social order, often led to inequality. The idea that adhering to prescribed duties within varnashrama does not create disharmony was debated, with some arguing that philosophical interpretations like Mimamsa could offer a more functional approach.
Karma and Equality: The discussion touched upon the apparent conflict between the principle of karma (action and its consequences) and social equality. The idea that inequality might stem from past karma was analyzed, and the necessity of distinguishing between inherent natural inequalities and artificial social stratifications (like untouchability, hierarchy) was stressed. The role of karma was debated in relation to scientific understanding and the possibility of transcending past actions.
The Search for Harmony: Many scholars highlighted a common quest among various thinkers to reconcile spiritual equality with practical social equality. The hope was expressed that connecting the concept of equality with spirituality would enhance the respect for Indian philosophy and foster mutual understanding.
Modern Relevance: The discussions underscored the urgency of finding solutions to contemporary problems of individual-society relations and social equality, drawing inspiration and frameworks from the rich tradition of Indian thought, particularly Buddhism.

The editor, Radheshyamdhar Dwivedi, expresses gratitude to the Vice-Chancellor, Dr. Gauri Nath Shastri, for his encouragement and support, and to his gurus, Acharya Pandit Badarinath Shukla and Prof. Jagannath Upadhyaya, for their invaluable assistance in connecting traditional scriptural streams with modern values. The book is presented as Part 1, with plans for a Part 2 to include discussions from other symposia.

In essence, the book presents a scholarly exploration of perennial philosophical questions concerning the individual and society, highlighting the nuanced and often complex perspectives offered by Indian philosophical traditions, especially Buddhism, in dialogue with modern thought. It emphasizes the search for practical solutions and the potential for ancient wisdom to address contemporary challenges.