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Overview of Indian philosophy

 

 

 

CLASSICAL INDIAN PHILOSOPHY: J. N. Mohanty; Oxford University Press,

YMCA Library Building, Jai Singh Road, New Delhi-110001. Rs. 425.

 

BY CLASSICAL Indian philosophy we mean the philosophical schools that

emerged in India, either on the authority of the Vedas, or by denying

their authority, ranging from the Vedic thought to the Vedantic

philosophy. Contrary to the convention of Indian scholars settled in

western countries writing on western philosophical doctrines, the

author has earnestly endeavoured to exhibit the concepts of classical

Indian thought in an exquisite manner.

 

Instead of treading on the usual path of system-wise presentation, he

has chosen the method of presenting the fundamental concepts of

Indian philosophy under the following themes: theory of knowledge,

metaphysics, philosophy of politics, law and morals, religion and art

and finally a critical note on subject-object dualism.

 

This work commences with a historical overview wherein the author

gives in a nutshell the origin of the Vedic thought, rise of anti-

Vedic, naturalistic and sceptical thinking as well as the

chromological development of the "darsanas". As a prelude to the

study of metaphysics, epistemological doctrines are stated and

explained with critical remarks. The logical and linguistic analyses

pave the way for perfect thinking free from fallacies. The categories

which help in understanding the phenomenal world promulgated by

various systems, the nature of the Self and its relation to the body,

the problem of casualty, the notion of relations, nature of the

world, Vedantic conception of Reality and, find a place in the

discussion on metaphysics.

 

In the section "Dharma sastra" the author gives a fairly good account

of the interpenetration of state, society and law which will

perpetuate and regulate the ethical foundations of human life.

 

The philosophy of religion deals with the development of religious

thought beginning from the Vedic tradition to the Vedantic tradition

with various dimensions like the theistic arguments, pathways to

perfection and the problem of evil.

 

To substantiate the claim that Indian philosophy too has aesthetic

appeal, the author elucidates the aesthetic concepts like Rasa,

Dhvani and Bhava.

 

The pinnacle of this work pertains to the realisation of the highest

reality. This process transcends the subject-object dualism, "Moksa"

being the highest human value. In this context the author contrasts

the Upanisadic metaphysical doctrines with those of Nagarjuna, the

Buddhist dialectician.

 

In order to show that Indian philosophy is not deeply religious, he

has evaluated two fundamental concepts known as "moksa" and "nirvana"

which have been variously interpreted by different schools of Indian

philosophy.

 

R. GOPALAKRISHNAN

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