Dialectical Tradition: The
Quintessence of India
Nilanshu Kumar Agarwal
Article 19 (1) (a) of Indian
Constitution lays down the right to freedom of speech and expression. This
fundamental right permits an individual to hold an opinion which might be
diametrically opposed to the prevalent and popularly dominant world view. This
democratic and liberal right guaranteed to us by the founding fathers of the
Constitution is built on the premises of Indian cultural tradition, marked by
the dialectical spirit of discursive dialogue, loquacious discussions, erudite
arguments and counter arguments.
The Upanishadic dialogical
tradition of debate is continued through the mazes of Indian history. The conceptualization of 'Neti Neti' as
enshrined in our ancient philosophical texts denies any limiting definition of
Timeless and infinite Truth. It is beyond the limited periphery of time and
space. Human endeavour to define/depict the ultimate reality only presents the
half truth. Jains have advanced the theoretical formulations of 'Syadvada' or
'Anekantavada' through the example of some blind men touching a giant sized
elephant. The perception of the blind men is partially true; in Indian system
there is always the scope for the alternative dissenting perspective or the
multiple exposition of the truth.
It is the liberal ethos of
dialecticism that allowed the co-existence of six theist philosophical systems
(Samkhya, Nyaya, Yoga, Vaisheshika, Meemansa and Vedanta that believed in the
existence of the Vedas and formulated the concept of the transmigration and
rebirth of the soul) along with the atheist ideological group of Charvaka, who
rejected the profound sublimity of the other sects and propagated the
materialistic Epicurean pleasure. Perhaps it is the only country which provides
enough room even for the atheists and infidels like the followers of
materialistic Charvaka school of philosophy.
In this cauldron of ancient
Indian thought system, Jainsim and Buddhism (further divided into sub-sects of
Hinayana, Mahayana and Vajrayana) also challenged the monolithic ritualistic
traditions of the Brahminical order. With the passage of time, numerous other faiths
(including Islam, Christianity, Sikhism and Jainism along with their
sub-branches) joined Indian mainstream and in this process of blending, mixing
and juxtaposition of varying streams, ideal of composite culture evolved and
became the focal point of India. During the medieval period, melodious songs of
the Sufi and Bhakti saints indicate this evolution of the cultural confluence.
The tolerance towards different religions is best seen in the Religious
Parliaments held on various occasions in the past. Special mention may be made
of such conferences organized during the regime of two great kings Ashoka and
Akbar, where differing percepts of multiple religions were intellectually
discussed and debated without any ill-will, prejudice and bias. The dynamism of
Indian civilization is seen in this growth and development of different
religious sects.
On account of this dialectical
spirit of accepting, accumulating and assimilating the arguments and
counter-arguments of 'the significant other', Indian civilizational ethos has
always been ready to accept the social and cultural evolution and given ample
space to the ideology opposed to the dominant worldview of the day. Syncretic
Indian culture has never been static but dynamic and on account of its kinetic
nature, it has accepted all without the considerations of class, creed or
regions. (However, the caste based discriminations have existed since the ages
and have been legally, socially and divinely sanctified. The youth of
contemporary India should come forward to eradicate this highly stratified
hierarchy of the endogamous caste-system.)
India, being a multi-lingual,
multi-ethnic and multi-cultural country, diverse cultural traditions and
radically different social customs along with varying intellectual arguments
collide, converge and create a new order. Out of the convergence of thesis and
anti-thesis, a dialectical synthesis emerges. It is only by awakened
questioning of the established order and not by stooping low to the tantrums of
traditional orthodoxy that new ideas come to the fore.
No idea can claim absolute, objective,
categorical and universalized form of certainty. Rather, all social/cultural
values, customs and mores are relative to time and space. This formulation of
relative truth is the very praxis on which the foundations of Indian society
and culture exist. What is ideal or perfect for one group of people can be
substantially counter-productive for the persons belonging to different social
background.
Besides, India has been
considered to be the cradle of pious Oriental mysticism and this Eastern brand
of pantheistic ideological stand, as enshrined in the holy texts like the
Vedas, Upanishads and the Bhagwadgita, advocates the renunciation of temporal, transitory
and ephemeral worldly joys for the seekers of divine bliss and extra-sensory
salvation. The other side of the coin is the fact that we also have the marvels
of architectural aesthetics displayed at the temples of Khajuraho, emancipatory
Ghotul (tribal dormitories where adolescent boys and girls come and meet)
practices amongst various tribes, revolutionary and eclectically vigorous
Kamasutra by Vatsyayana and elaborate application of Shringar Rasa in the
oeuvre of Kalidas, Jaidev and Bihari. Metaphysically transcendental asceticism
and liberating aesthetics of arts have found equal recognition here in India.
Clearly, multiple world-views have co-existed in our system and there had been
no effort to impose one's understanding of the truth on the other. We have been
a very tolerant and liberal country and hence may be likened to 'a salad bowl'
of differing ideologies.
The Preamble of the Constitution
too declares this country to be 'a Sovereign, Socialist, Secular, Democratic
Republic'. Any attempt by the cultural/religious fanatics, fundamentalists and
lunatics to disturb this syncretic social fabric and to impose the
obscurantist, irrational, illogical, dogmatic and non-scientific agenda or
absurd theatrics of extremely tabooed orthodoxy must be resisted by all and
sundry. It is only by respecting the thoughts of all that we can provide
'Justice, Liberty and Equality' to the citizens. Come, let us build a nation
shorn of all animosity towards the dissenting voices and spread the rigours of
empirical, reasoned, dispassionate, objective, judicious, unbiased,
unprejudiced, logical, rational and scientific approach to life. In place of
relying heavily on superstitious dogmas, let us promote the ideals based on
free will and the message relating to 'the unity of all religions'.
- Dr. Nilanshu Kumar Agarwal is
Associate Professor of English at Feroze Gandhi College, Rae Bareli.
Copyright ©2015 Nilanshu K. Agarwal – All Rights Reserved
