The dharma that’s capable of embracing all

By Anup Taneja

Scholar of comparative religion and philosophy Sarvepalli Radhakrishnan, in his philosophy of religion, synthesises the non-dual philosophy of Shankara’s Advaita Vedanta and the idea of Absolute Idealism of the western tradition. Thus, by presenting a refined amalgamated philosophy comprising the finest elements of the East and the West, Radhakrishnan succeeded in bridging the gap between the eastern and western spirituality. He was an exponent of a dynamic Hinduism which, true to its original character as a synthesis of diverse faiths and philosophies of life, is now presented as a universal doctrine capable of embracing humanity – as a Sanatan Dharma, Perennial Philosophy.

It is an irony that religion, which is supposed to bind people together and spread the message of universal love and brotherhood, has created narrow, sectarian walls in society, where followers of one particular belief system are completely intolerant towards the followers of some other belief system – so much so that communal clashes have become a common occurrence.

Speaking at the General Conference of Unesco, Beirut, November 1948, Radhakrishnan, as the leader of the Indian delegation, said: “The threat which hangs over human civilisation is the symptom of a desperate moral need. There can be no stable future for the world without a spiritual revolution – without a transformation of human motivation. A good world cannot be built on pride or selfishness, hatred or injustice, greed or lust for power… A spiritual renewal is necessary if the world is to be saved.”

According to Radhakrishnan, the Hindu philosophical thought, which adopts the perennial approach to religion, lays more emphasis on direct spiritual experience rather than any kind of creed where rituals are performed in an insipid, mechanical manner. It is precisely for this reason that the Hindu religion is referred to as Sanatan Dharma, Eternal Religion, which, by accepting different kinds of religious and mystical experiences and beliefs of other religions, adopts an inclusive and magnanimous attitude.

If religion is to serve as the basis of the new world order, it must become more inward and more universal. The Perennial Philosophy of Religion presented by Radhakrishnan not only eliminates all the religious conflicts and divergent viewpoints but also brings together under one umbrella the different religions of the world, weaving them into a thread of unity.

He further asserts that instead of adhering to an insipid dogmatic theology, the seeker should endeavour to get connected with the Light of Pure Consciousness, by directing the mind inwards through regular meditation. It is important to consciously realise that the Supreme Spirit dwells in the hearts of all creatures and that each soul is filled with the same divine essence. This sublime experience will help the seeker in getting firmly anchored in the non-dual state of consciousness and in bringing about love and harmony among people owing allegiance to different religious belief systems. True religion, said Radhakrishnan, is one that is devoid of dogmatic sentiments, bigotry, creed and parochial attitude.

We may conclude with the following words by Radhakrishnan, “The Hindu attitude to religion is interesting. While fixed intellectual belief marks off one religion from another, Hinduism sets no such limits. Intellect is subordinate to intuition, dogma to experience, and outer expression to inward realisation.”

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