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Pobtical Freedom vs. Cultural Freedom In the chapters of this volume the motto 'that we are to be quite certain of our data to place the monumental record before the reader exactly as it no v exists, and to interpret it faithfully and literally' has been strictly followed. Thus no controversial point has been touched. In the Bibliography, however, reference has been made to the views of Miss Katherine Mayo as recorded in her ill famed 'Mother India' and of another American, Mr. W. C. Bullitt, in his less known, 'The Old ills of Modern India' published at an enormous cost by the enterprising magazine 'Life'. Similar intellectual giants among the English include not only Sir Michael O'Dwyer (India as I knew it, 1885-1925), who is well known to Indians, and a less known but more forceful writer, Mr. William Archer (India and the Future) Adolf Kaegi has, amongst some others, attempted a reply to Miss Mayo in his 'Life in Ancient India,' and Sir John Woodroffe, a really learned, exceptionally unprejudiced and strictly impartial Judge, once, of Calcutta High Court, has retuted Archer in a very significantly titled volume-'Is India Civilized?' Among the dispassionate interpreters of Indian culture and civilization the venerable name of Max Muller of German origin is outstanding. Professors Thomas, Keith, Macdonell, Rapson, Vogel, Barnett, and Sir Jean Herbert, Sir John Marshall, Jolly, Burgess, Fergusson, Princep and others have generously appreciated the Indian contributions to the world thought and solid achievements in the field of social laws, economic progress, democratic basis of political organisation, arts and literature, philosophy and religion, and positive knowledge as in Materia Medica, Therapeutics, Anatomy, Embriology, Metallurgy, Chemistry, Physics, descriptive Zoology, Astronomy, Geometry, Algebra, Arithmetic, Trigonometry, etc. Both these critics and admirers agree on a vital point. Under the past foreign domination of conquerors of various nationalities India, unlike other subjugated countries, pertinaciously offered passive resistance to a complete cultural conquest. Now there is a greater danger of our losing ourselves irretrievably as we are politically free to imitate a foreign culture under the system of fallible majority party-government. We have got complete political freedom. Thanks to Providence, thanks to the sagacity and generosity unknown in history of the British government and people, the Satyagraha movement of Mahatma Gandhi and the unifying efforts and miracle of Subhash Chandra Bose, and sacrifices and hardships willingly embraced by numerous patriotic men and women for a century, ultimately led by Congress workers headed by Jawaharlal Nehru and others. But we have not yet got our cultural freedom. The cultural freedom is more difficult to achieve than the political freedom. But in the absence of political freedoni the cultural freedom is not obtainable. Thus all conquerors of a country endeavour to effect a cultural conquest of the subjugated people, so that the political conquest nay endure. India has passed through this trial since the assault on Hindu culture made by Zoaro- 58

2 A APPENDIX I strians, Jains, Buddhists, Alexander the Great, Indo-Parthians, IndoBactrians, Indo-Scythians, Kushans, Pathans, Moghals, Portuguese, French and the English. Miss Mayo from social life and Archer from moral and spiritual life tried to show the cultural backwardness of Indians. And the latest is Bullitt who in his article published in November, 1951, in "Life" has endeavoured to show from statistics our lack of fundamental elements of culture and democracy even after the achievement of political freedom and has tempted us to imitate U. S. A. Man being the master of his destiny the future is to be judged especially by educational policy of the government of free India. When Adolf Hitler came into power he had his ideology in regard to race purity and superiority, unification of Germany vivisected by Versailles Treaty, and regaining of German colonies. For achieving this ideal what he first tried was the reform in education of German children from the age of 6 to 23, till the students reached the university stage but were subject to military service till the age of 50 years. Germany was militarised "from the cradle to the grave". And the educational values of Germany were rated in the order of (1) race (ie. the superiority of the Germanic with its mission to dominate the world), (2) character (i.e. political reliability in strict accordance with Nazi doctrines), (3) body (i.e., physical fitness), and (4) knowledge. Along these rigidly prescribed lines the mind of German youth since 1933 was intensively trained. As a member of either S. S. or S. A. every German male was liable to be called up at any moment for special military service or any other duty and underwent, till he was well past the age of fifty, refresher or other courses. (Nevile Henderson, Failure of a Mission, pp. 34-35). Our central Ministry of education, strengthened by several advisory bodies and secretaries borrowed even from the universities have not yet been able to settle our policy and ideal in education. And, therefore, it is not yet known if we are going to regain our lost culture or are destined to continue in slavery and imitation of foreign culture. 'India has had in the past her political, economic, industrial and aducational organisations articulated in a true and coherent social organism which like all living organisms, was self-maintaining and self-renewing, not some thing borrowed and mechanically operating from without. Is India now trying to find herself, or something else - her soul or another's, asks Sir John Woodroffe in his 'Is India Civilized' (pp. 298-299,304). There appears to be a tendency to imitate the West, especially U. K. and U. S. A., if not U. S. S. R. Sir John has given instances of our preferring 'puffed rice from America and sour milk from Bulgaria', which are nothing more than the Indian Moorih and Dahi, yet not so fresh and good, but because they come from the West. Similar preference is noticeable in other institutions also especially political and educational. 'According to Hindu ideas a child is not born with a mind which is tabula rasa. On the contrary the mind bears with it the history of countless past experiences in previous births, which have left certain impressions on and tendencies in it. These constitute the disposition (saniskara) of the soul or mental body (antahkarana). It covers both instinct and innate ideas. This forms the essence of a man or people. For it is the quintessence of past thoughts and

acts. It is, therefore, that which really counts. The Samskara when embodied in a particular man explicates into the particular character, disposition, thoughts and acts of that man. It is thus the seed (bija) of a man or collectivity of men. It is the root of type. This general racial soul is in the realm of mind that which persists like germ-plasm in life and substratum in matter for chemical and physical changes. There have been no doubt changes but yet a uniformity is noticed in a conservative Indian. This Samskara. is likely to be suppressed in certain families both educated and uneducated and there may grow up a type 'lacking in reverence, intolerant of control, independent to the extent of disobedience, realistic, concerned merely with the here and now, sceptical of or denying the existence of God and the immortality of the soul'. It is, however, true that a particular Samskara potentially contains and gives birth to particular beliefs and action. If in our educational policy there be a resolution to supplant altogether Indian culture by another there will be difficulty and resistance as is clear from the opposition to the Hindu Code Bill, Secularism and other social and political reforms. If the education be of a foreign type in which all that is specifically Indian is ignored or destroyed recrudence of the ancient Sanskara will follow as the "Call of the Blood" and chaos and indiscipline will endanger the political freedom. All that is required is to free this Samskara from "the super incumbent foreign mass which being unassimilated is threatening to choke it. On the other hand if India regains cultural freedom, that is, the full right and opportunity of self-expression, she will produce in the end what is good and suitable for her, and what, having regard to her great past, will also be great and thus of benefit to humanity at large." No good result will be got by the adoption of Mr. Archer's suggestion in his 'India in the Future' to give up the illusion of a glorious past, which he says does not exist, and to conform herself to the Western spirit and ways." 'National education means to bring up an Indian as an Indian, and not like an English man or any one else. What is to 'educate" but to 'educe', to draw out ? What can be drawn out but that which is potentially present in a child, and that which is present is the Indian Sainskara.' 'India is now approaching the most momentous epoch in her history. Will she have the strength to keep her feet in it and remain Indian, that is, will she preserve her grand civilization. Where can she gain strength to save herself, as Herself, except from her own cultural inheritance? The universal assertion and adoption by all peoples of the noble and essential principles of her spiritual civilization will lead to a world peace.' 'India has taught that man is essentially either that self-same spirit, or a part of or akin to it; that the universe is governed by a just law; that all life is sacred; that morality is the law of humanity which is the master of its destiny and reaps only what it has sown; that the universe has a moral purpose, and that the social structure must be so ordered as to subserve it.' The five-fold sacrifices prescribed for daily performance by the householder as discussed in Chapter I of this volume show the emphasis laid on the social service in Indian civilization. There is nothing antisocial

4 A APPENDIX I in our customs, habit, and outlook. That 'societies at least as democratic as ours existed for centuries in pre-Buddhist India' is correctly declared by Sir Jean Herbert. "There is no other civilization which more justly and logically balances the claims of the life of the world and the life of spirit than does Hinduism. How supremely beautiful and balanced the idea of four Ashramas was, which harmonised the world and God in one whole and which only a truly civilized people could have devised and practised. The Karma doctrine is distinctly metaphysical. It is not a mere empirical generalization but has a strong rational basis. This is not to be identified with the physical law of causality. This law of Karma is not inexorable, far from being fatalistic it is the doctrine according to which man is master of his destiny. He has made himself what he is and makes himself what he will be, notwithstanding unfortunate conditions which are due to his previous actions. Unselfish good action (nishkama karma) does not bind, and with true spiritual knowledge leads to liberation, and selfish good action done with desire for fruit (sakania) leads to happiness in this world and in heaven'. The Hindu intellect has also independently appreciated the dignity of objective facts, devised the methods of observation and experiment, elaborated the machinery of logical analysis and true investigation, attacked the external universe as a system of secrets to be unravelled, and has wrung out of nature the knowledge which constitutes the foundations of science. The analysis elaborated in the appended chart will show that the 'Indian thought regards philosophy as religious and religion as philosophical. In this period of scepticism due to foreign influence there are even educated Indians who believe in none of such things and who are as materialists as any Western. But the Hindu civilization which survives to-day lias atsorbed other cultures. "It has swallowed up every civilization and every religion which has mixed with it." Owing to this fear an American writer, Mr. Price Collier, justifies (The East in the West, p. 177), however, the past British attitude in India in refusing such intimacy of intercourse as would entail the mixing up of one civilization with the other.' But the 'East and West are now inevitably linked up in a way which almost entirely has destroyed the isolation of the past. There can thus be no purely separatist culture. As a result a common human consciousness is arising which is working for a common moral end in disregard of all racial and geographical barriers. Sir John Woodroffe boldly holds that "in any case the chief religious and philosophical concepts of India are in their essentials imperishable." Whether the educational policy of free India will encourage the Indian people to hold them or not they will be taken up and added to the cultural wealth of the civilized world. "I will only say this, with conviction," concludes Sir John Woodroffe, "that if the Indian people steep themselves in their culture, and if those who have lost regain their Indian soul, that soul will give an Indian answer to every Indian problem which the Indian soul suggests to itself. The soul which replies will be spiritual and endowed with that will to maintain itself, from which all success follows."

Developed and Illustrated by Paramahamsa Parivraja kacharya Srimat Svami Visva-Pranavasrami ( Avadhita) prameya, paramarthikasat ( drsyavastu, sagunabrahma I pratibhasikasat va pratibhasikaprameya "Indian thought regards Philosophy as padartha- vajninim 1- padartha Religious & Religion as philosophical" [ pramaya, paramarthikasat ( nirguna brahma, hag vastu ) ' vyavaharikasat va vyavaharikaprameya pramanarupa prameyapadartha pratyaksa anumana upamana sabda srarthapatti granupalabdhi vyaptijnana sadrsyajnana vedajnana granupapattijnana sranupalabdhijnana malagata mula bhinnagata 1 prakrta bauddha 7 ksanikaja vijnanaja APPENDIX I sabda srotra (karna ) samkhya-sthita pramanabhinna prameyapadartha sparsa tva yoga-sthita rupa caksuh nyaya-sthita rasa jihva vaisesika- sthita bhavapadatha srabhavapadartha gandha nasika mimamsa-sthita ( panca visaya ) manah vedanta-sthita f pragabhava } dhvasabhava pratyantabhava anyonyabhava f (bheda ) 2- dravya dravyasrita dharma f samayika nitya | r | sadrsya karma sakti 3 -- guna sadi anadi ' ' utksapana avaksepana srakuncana prasarana gamana sopadhika nirupadhika sopadhika nirupadhika A 5

gratmadravya 2- dravya anatmadravya isvara java 6- srantaradravya bahirdravya 1 karana (isvara ) prasa (java ) - ( ajnana dehi ) f 1 hiranyagarbha (isvara ) virad (isvara ) taijasa (jiva ) - ( suksma dehi ) visva (jiva ) - ( sthula dehi ) prakrti antahkarana andhakara pancabhuta varanatmakasabda diga kala manah 11 ' devata I manusya prakrta jaiva nitya laukika vaidika tirthamg visaya karana sarara 64 i || 鈽� brahma sracyuta indra siva visnu candra vayu varuna srami digdevata prajapati yama asvinau apancikrta- panca krta- ( asivakumaradvaya ) pancamahabhuta pancamahabhuta karmendriya jnanendriya isvariya 5 - jaiva 1 sabdatanmatra sparsatanmatra rupatanmatra rasatanmatra gandhatanmatra vaku srotra pani tvaka pada caksuh upastha rasana payu prana APPLNDIX I 1 1 akasa vayu sragni jala ksiti J 3- guna 4 - brahmanda 1 rupa dharma adharma samskara gandha sparsa sabda f karanasarira hiranyagarbhasarira viratsarira (samastimaya ) ( suksma jagat ) ( sthulajagat ) 鈽� 1 samkhya parimiti samyoga vibhaga paratva para gurutva dravatva sneha alasya sthitisthapaka (adrsta ) bhavana | sukla 1 madhura krsna ekatva anu ekakarmaja amla rakta srahata | dvitvadi hrasva ubhayakarmaja vamga sancita kriyamana prarabdha vegaja kamaja sugandha katu pita sita anahata durgandha tikta kapisa usna kasaya harita natisitamcya lavana citra dorgha samyogaja mahat desika kalika ekakamaja arthaja granarthaja ubhayakamamja vibhagaja samsiddhika naimittika duhkhatmaka sukhatmaka r 1 svarthaja misraja pararthaja

4- brahmanda 5 jaitra - urdhvaloka adholoka prasasarira samastimaya satya atala sranandamaya kosa tapah vitala r janah sutala vijnanamayakosa mana mayakasa tejasasarira (suksma deha ) pranamayakosa visvasarira (annamaya kosa ) mahah rasatala svah talatala bhuvah mahatala bhuh patala vayupradhanasarira (vayuloke ) 1 tejah pradhanasarira (sauraloke ) I jalapradhanasarira (varunaloke ) , citipradhanasarira 6 - srantaradravya 1 jarayuja svedaja edaja udbhijja antahkarana r gramya aranyaka prakrti 啶� satva | : f isvariya 7 rajah tamah jaiva kriyasaktipradhana APPENDIX I f manah jnanasakti pradhana ( suksmapancabhutamilita sattvikamsatah ) cittam srahankarah buddhih vyana samsaya ... sandhana ... abhimana ... niscaya (svarupa ) iccha - dvesa ... sukha duhkha yatna- samkalpa ... jnana ( vrtti ) -- 7 1 jivanayoni 1 vaisayika 2 manorathika 2 pravrtti pranah ( suksmapancamahabhutamilitarajo'satah ) r prana apana samana udana jata r 1 r 1 } r srsti sthiti laya sukha duhkha bhaya vada vadavada ' vivada 7 3 srabhyasika 3 nivrtti phalavisayaka upayavisayaka 4 srabhimanika 7 A

kam prama ( niscaya matra ) "om kam brahma kham brahma " I 7 - jnanam (buddhivrtti ) 9. - kham ' praprama ' isvarasraya jivasraya hetuvadani r paramarthiki vyavahariki (gurukrpa parasrutivakyajata ) r 8 - yatharthanubhava smrti pratyabhijna r 1 pratyaksa 1 1 2 anumiti 3 upamiti 4 sabda 5 ' arthata 6 anupalabdhi savikalpaka nirvikalpaka arthavadini r r gratmavisayaka srantara visuddhatmaprama ( aham brahma ) --) anatmavisayaka r bahya / 1 sabda sparsana rupiya rasana pranaja visistatmaprama ( aham jivah ) mahavakya jata anyavakyajata devasraya purusakarasraya APPENDIX I

59 -yatharthanubhava 1 pratyaksa 2 anumiti 3 upamiti 4 sabda 5 srathapatti 6 anupalabdhi - sastrapramanaja sranyapramanaja prakrta sahaja paraksa aparaksa drsta r laukika vaidika grabhidhananupapatti sra ta ] srabhihitanupapatti svatha paratha pratijna hetu dairana- janya udaharano-panaya-nigamana - janya nirdosa sadosa ( hetvabhasa ) 1 1 savyabhicara viruddha satpratipaksa asiddha badhita 1 srasrayasiddha svarupasiddha vyapyatvasiddha r r asatpaksa APPENDIX I 9 A siddhasadhana suddhasiddha bhagasiddha visesanasiddha visesyasiddha sadhanasi & sadhya siddha vyarthavisesarana sopadhika

r anubhrti 9 kham - sraprama ] smrtih (anubhuteranurupa nubhavajanya ) ' pratyabhijna (nijabodhajanya ) 10 A f srayathaya parakalpita r ' samsaya niscaya pramanasamsaya ( 1 ) prameyasamsaya ( 2 ) tarka viparyaya-bhrama yathatha navyavasaya, svapna, adhyasa (1) gratmavisayaka ' (1) vyaghata (2) sranatmavisayaka sranatmasamsaya gratmamasaya (2) sratmasraya [ mvakalpita (3) sranyonyasraya sopadhika nirupadhika r (4) cakraka isvara visayaka brahmavisayaka jivavisayaka granavastha f r ' (6) pratibandhi bahya srantara bahya grantara r namaja " gaurava rupaja (8) lavava 1 (6) utsarga sradhyasa (10 ) apavada (11 ) vaiyatya athavyasa } sambandhavyasa misradhyasa jnanadhyasa f svarupadhyasa r suddhadhyana dharminidharmacyasa granyataradhyasa kevala dhabhaja f ' ' anyonyadhyasa gratmanyanagabhyasa anatmanyatmadhyasa sambandhasahita- sambandhadhyasa APPENDIX I