The Philosophy of Rabindranath Tagore
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The Philosophy of Rabindranath Tagore (Ashgate World Philosophies Series) (Ashgate World Philosophies Series) by Kalyan Sen Gupta (z-lib.org)
Vrihadaranyaka, Yajnavalka says:
The wife loves her husband not because he is her husband, or the mother loves her son not because he is her son. This love blooms only because the same self is immanent in all, only because the wife finds herself in her husband, and the mother in her son. 20 It is only because of this sense of our oneness, as particular expressions of the same Soul, that a lover makes no distinction between his own interests and that of his beloved, or that a mother identifies her own well-being with that of her son. It is this sense of identity that draws us closer to one another, establishes intimate bonds between us, promotes our care and concern for Rabindranath Tagore: His Life and Thought 9 others, and inspires in us a positive ‘inner readiness’ to help others, to sacrifice our personal interests for the sake of others. The same theme is continued in the Isha Upanishad. There it is argued that, if we are one, how can we possibly enjoy anything without sharing it with others, and how can we think of misappropriating another’s property? Once we acknowledge this oneness, we are necessarily inhibited from doing harm to others. What is emphasized above all in the Isha is amity or loving- kindness towards other people, and the corresponding rejection of apathy, cruelty, violence and everything else that is destructive of cordial, harmonious relations with one another. Although he rejects the idea of a ‘World-Soul’, the Buddha too held that the sharp distinction we ordinarily make between different persons or selves is a superficial and dangerous one. Once this is recognized, we are able to contemplate and practise the ‘divine abidings’ (Brahmavihara), which include loving-kindness and compassion. Above thee, below thee, on all sides of thee, keep on all the world thy sympathy and immeasurable loving thought which is without obstruction, without any wish to injure, without enmity. 21 For both the Upanishadic seers and the Buddha, then, our basic commitment to the good of others is grounded in an intellectual, philosophical under- standing of the nature of reality. In the case of the Upanishads, what one understands is that reality is a single, seamless Brahman of which everything in the universe, including ourselves, is a manifestation. As already noted, while Tagore’s understanding of spirituality was inspired by the Upanishads, it does not simply imitate Upanishadic doctrine. Indeed, he emphatically denied that his own position rested on ancient authority: If I am reluctant to speak about my own view of religion, it is because I have not come to my own religion through the portals of passive acceptance of a particular view owing to some accident of birth. I was born to a family who were pioneers in the revival in our country of a religion based upon the utterance of Indian sages in the Upanishads. But owing to my idiosyncrasy of temperament, it was impossible for me to accept any religious teaching only on the ground that people in my surroundings believed it to be true. 22 Tagore, then, had no dogmatic loyalty to the Upanishads; rather, he draws upon them in order to fashion his own account of human beings and their world. The Upanishadic concern was primarily the cognitive quest for an understanding of ultimate reality, from which there would then flow an account of human beings and their interrelationship. Tagore, however, does not commit himself to the particular doctrine of reality as an infinite spirit or World-Soul that was advanced in the Upanishads. In fact, he is suspicious of traditional metaphysical arguments for such a view. If, he writes, ‘truth is the 10 Download 467.3 Kb. Do'stlaringiz bilan baham: |
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