![]() ![]() In the past, Dharma was considered as one of the societal values. Gandhi's perspective of religion was entirely different from that of others. (ii) New Understanding of Religion and its Praxis In this sense, Indian aesthetics represents interruption, represents a continuous tradition from Bharatha's Natyasastra to Tagore's "Religion of an artist." Gandhi is the spokesman of the sociological aspect of this tradition. Until the advent of Western civilization in its glaringly urban and industrial form, these features of ancient outlook persisted in India without serious interruption. Thus he brought a radical change in the traditional understanding of religion. Gandhi added abhaya (fearlessness) to the list and did not agree to include humility. It is relevant to see how the traditional virtues of a personal ethic, viz., Satya, ahimsa, brahmacharya, asteya, and aparigraha were applied and what empirical content they acquired from Gandhi's own life. They regarded Hinduism as an evil and idolatrous religion. In the past the attitude of Christian missionaries towards non-Christian religions was a narrow and hostile one. He reinterpreted the traditional religion which often proved to give a greater impetus to economic and social development. He sought to awaken in the millions of Indians an elementary minimum of self-respect and feeling of dignity which he regarded as an absolutely necessary pre-condition for his nonviolent struggle. Gandhi went against the current and engaged in vigorous dialogue with the traditionalists and upheld a dynamic view of Indian institutions and values. Man is seen accepting his condition passively and adapting himself to them without much criticism. Primitive man worshipped the natural forces believing that there was something supernatural in them, of course it was not devoid of superstitions. There were people who believed in primitive religion which was ruled by nature. In those days, people had a conservative outlook towards religion. The bond is more than blood relationship, so is the religious bond if it is worth anything. Even her faithlessness would not wean him from his faith. Simile of a faithful husband who would love no other woman. He understood the fact that religion is a binding force which ultimately calls "to accelerate the process of realization of fundamental unity. ![]() It is faith in God and living in the presence of God, it means faith in a future life, in truth and ahimsa. ![]() What does it matter that we take different roads as long as we reach the same goal? In reality, there are as many religions as there are individuals."Īccording to Gandhi, true religion is not narrow dogma. He said: "Religions are different roads converging on the same point. They are equal in the sense that no single religion has the absolute or exclusive truth. Thus religions as cultural and historical phenomena are more or less true. All religions are nothing but appropriations of Satya under the condition of cultural limitation and human finitude. He said: "The soul of religions is one, but it is encased in a multitude of forms." For him, the moral order which governs the universe is Satya and the process by which life is continued is ahimsa. This religious belief, Gandhi held, is common to all particular religions. Beyond these particular forms there is the religion of humanity which is reflected as faith in the moral order. MAHATMA GANDHI AS a great leader has recognized the major religions of the world as historical and cultural phenomena. ![]()
0 Comments
Leave a Reply. |