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Nature of Man

It has often been said that philosophical systems merged pure thinking and practice into one another and metaphysics suffered because no clear cut cleavage was recognized between metaphysics and morality, between intellectual speculation and the consideration of the means of moksha. This however implies no genuine disparagement of the various darshanas, since in this field, compartmentalization would be tantamount to falsification of reality.

If we remember the great names in western thought names like those of plato, Spinoza and Kant, for whom no such separation existed, and also if we notice the sense of futility and frustration that has sprung up in the philosophical world in the wake of Logical Positivism and Existentialism and sterile verbal jugglery that now pervades the scene, we shall be convinced of the truth of what we have said. Indian thought very luckily has been free this blemish and there is no better proof of the validity of this approach than the synthetic and comprehensive attitude found in the various fields of our thought. This may be illustrated by the approach which Ayurveda adopts to problems of health and disease. For here there is no separation between philosophy, religion and the various fields of applied science and action.

In a famous passage, hamlet one of the most complex characters created by Shakespeare, even when dejected by the information he got from the ghost, of his father that the latter had been a victim of a murder most foul, could not yet suppress his sense of wonder at the greatness of man.

“What a piece of work is man! How noble in reason! How infinite, in faculties! In form and moving, how express and admirable! In action. How like an angel! In apprehension, how like a god! The beauty of the world! The paragon of animals!”   

What can be the underlying basis of such an attitude to man which can save us from misanthropism and provide a justification for true faith in the future of mankind? Surely not a blind acceptance of the illegitimate conclusion that has been drawn from Darwinian evolutionism which sees man as primus inter pares – first among the birds and beasts of the forest, or as no more than a mere aggregation of mechanical atoms dancing in a maze, without purpose and without meaning. Rightly did Aristotle recognize ‘nous’ as the distinguishing feature of man. The Indian approach has however gone further in this direction and this is reflected in the Ayurvedic texts.

Man, according to Atreya, is but the macrocosm in miniature and therefore a composite whole of the twenty four elements consisting of the mind, the ten organs of sense and action, the sense object and the eight subtle constituents of his inner being, viz, Atma, Buddhi, Ahankara and the five subtle elements. Let is be noted that in his discussion of the nature of man, no one particular philosophic system was adopted solely, by Atreya, but he took over from them whatever could fit in with the main purpose he had to pursue, though there was a tendency to build up a syncretic Vedantic view by harmonizing the Nyaya-Vaisesika categories with their Sankhya counterparts.

What are the fundamental characteristics of the self? The Buddhist doctrine of  momentariness denies permanence to it but this concept instead emphasizes its reality. As Atreya puts it: “In the absence of a continued doing and knowing individual, there would be neither light nor darkness, neither truth nor falsehood…neither birth nor death, nither bondage nor release.” The instruments of the doer are many and varied. But agent is always the same. Secondly, the self is the knower, proceeds from its contact with the instruments of knowledge, viz. the senses, the mind, and the understanding. The self is also causeless and eternal. But this seems to contradict our experience of the inevitable dissolution of the individual.

How can we reconcile the two positions? This is the crux of the problem and needs to be understood, if the predominant Indian view is to be appreciated. It appears that there was a general weltanschauung that pervaded thought long before the emergence of the various darshanas and is found in the Upanishads, the Gita, etc. According to this, the aggregate, man, is constituted of two parts, the knower and the known, the latter being also called the field (or kshetra) in these texts. It is worthwhile to distinguish between the self and man and only by making this distinction, will we be able to account for the empirical facts.

This reminds one of a well known theory regarding the nature of mind (as understood in Western philosophy) proposed by the eminent Cambridge philosopher, C. D. Broad. Discussing the various data provided particularly by psychical research in the nature of death, he was struck by the kind of messages received when he had séances with some mediums, and to account for them, he thought that probably such a theory would be able to explain them. The Indian seers have all along propounded a similar view, tough on a much broader basis – that self is at once both individual and universal and is manifested as human only in relation to the limiting conditions.

Well may one ask, how is such a view relevant to the conditions of contemporary life? To us it has two very significant implications. First it provides the real intellectual as well as emotional ground for faith in the worth and value of the individual. Man is not a mere beast, but a child of splendor and flame. A veritable trailing could of glory. More than any communist or socialist philosophy, it upholds his dignity and greatness.

The other thing that follows is the concept of “swadharma” which involves that there is nothing that is high or low, mean or not worth doing so long as it fulfils a preper purpose. It is not without reason that many of the saints of India were not fulltime saints only, they continued to ply their vocations and trades. Kabir was a weaver, Dhano a butcher and Namdev, a tailor turned into bhakta. The Indian view of man ennobles and sanstifies all honest labour and action and turns it, by leavening it with right attitudes, into service of manking which is therefore also service of the Lord. 

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