THE REALISTIC ASPECT OF INDIAN SPIRITUALITY

A widespread view persists among Western scholars that the

spiritual perspective of Indian philosophy is incompatible with ethical prac-
tice and the ordinary values of life. In this view, Hinduism, especially in
its non-dualistic aspect, is an otherworldly faith concerned with the salva-
tion of the individual and leaves the great mass of the people to their fate.
This attitude, it is often argued, accounts for India's poverty, illiteracy, and
general backwardness. If the world is unreal, as the 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 to world philosophy. Furthermore, students of non-dualism accept hu-
manitarian activities as a part of their spiritual discipline. Prior to their re-
alization of Brahman, undifferentiated consciousness, they accept the relative
world as real. Thus, they cannot remain indifferent to the world or repudi-
ate moral and social values. The fulfillment of social obligations 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. They never
denied the existence of the physical world and the legitimate pleasures it
offers. One finds in the Vedas striking hymns about marriage, procreation,
a woman's conduct in her husband's house, hospitality, harmony among
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 hymns it is apparent that the Indo-Aryans of Vedic times
lived a full and happy life and did not repudiate 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 should recognize
SWAMI NIKHILANANDA 65
social values and practice ethical laws. Thus, the Upanisads extol the virtues
of hospitality, self-control, charity, compassion, respect for teachers, parents,
and elders, and the legitimate desire for "wealth, children, grandchildren,
cattle, gold, food, drink, fame," and happiness on earth and in heaven. All
the teachers of the 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. The RZrnZya?za expresses the Indian ideals of filial piety,
chastity, friendship, loyalty, kingly duties, and courtesy to inferiors. The
Mah~bhZrataexhorts people to practice truthfulness, justice, amiability,
patience, and forgiveness. Householders are asked to preserve the continuity
of the family through procreation. In the Bhagauad GZtZ, Arjuna is admon-
ished to fight a war to protect the stability of society. The Code of M ~ Z Y
gives a high place to women, though their dependence upon men is not
overlooked. The Art haj ~st raof Kautilya deals mainly with politics and
diplomacy. Householders are described in the Hindu 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. The
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 Hindu society from total disintegration. The
religious leaders of that time were devoted to mankind 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 the Arya Samaj<ompatibly with Hindu tradition-have de-
voted themselves to the emancipation of women, the abolition of the caste
system, mass education, and various other social reforms. The members
of the Ramakrishna Order of monks take the twin vows of attainment of
self-knowledge and service to humanity. The Order's various activities are
directed to promoting education, administering medical help, and giving
relief at times of providential mishaps such as famines, epidemics, floods,
and earthquakes. Work is regarded as worship.
Thus, it is evident that Indian spirituality is based upon a strong founda-
tion of realism. It sees no conflict between spirituality and the ordinary
66 SWAMI NIKHILANANDA
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.