SCIENTIFIC STUDY OF RELIGIONS: IMPLICATIONS FOR THE INDIAN CONTEXT
SCIENTIFIC STUDY OF RELIGIONS: IMPLICATIONS FOR THE INDIAN
CONTEXT
In
spite of the many outstanding issues scientific study of religion faces, it
offers many valuable insights which are relevant to the Indian context. A review of such insights can widen the
horizon of religious understanding among people, particularly in India .
4.1 Common Religious Nature
The scientific study of religion has proved that religion is common to
all human beings. No human being ever
lived without some form of religion.[1] India being a pluralistic country
in terms of religion, culture, language etc., it should take this common
religious nature of humanity seriously.
This can avoid unwanted tension and complexes among religious
communities and this could facilitate people of diverse faiths to live
harmoniously respecting each other.
4.2 Free Sharing Among Religions
According to S. Radhakrishnan, the scientific study of religion helps
furthering a ‘free sharing among religions which no longer stand in
uncontaminated isolation’. This is true. Today, particularly in India ,
practicing religion in isolation without relating it with others is
nonviable.
4.3 Equality of Religions
S. Radhakrishnan in his lecture on comparative religion states that
“comparative Religion postulates that all our faiths have some value.”[2] For him the purpose of the scientific study
of religion is not to demonstrate that a particular religion is superior to all
other religions. He also remarks that
the scientific study of religion has made ‘untenable the distinction between
religion of true and false’.[3] He writes, “any religion which claims
finality and absoluteness desires to impose its own opinions on the rest of the
world, and to civilize other people after its own standards.”[4] Equality of religions is clearly stated by
Max Muller as:
I wish we could explore together in
this spirit the ancient religions of mankind, for one feel convinced that the
more we know of them, the more we shall see that there is not one which
entirely false; nay, that in one sense every religion was a true religion,
being the only religion which was possible at the time, which was compatible
with the language, the thought, and the sentiments of each generation, which
was appropriate to the age of the world.[5]
According
to him “the reason why people will not see the identity of a truth as
enunciated in different religion, is generally the strangeness of the garb in
which it is clothed.”[6] A country like India which shelters various
religions should not fail to gladly accept and follow this principle of
equality of religions.
4.4 Religious Study in India
Considering the Indian religiously-plural context Eric J. Lott has raised
a question that “there is no good reason why we should expect the study of
religion in India
to proceed in exactly the same way as it is found in the West.”[7] The question also assumes significance in the
context of frequently exploding communal conflicts. Studies to this effect have started already.[8] Dr. Radhakrishnan makes a clear distinction
between the Eastern and Western contexts.
He says “in the history of human culture Asia and Europe represent two
complementary sides; Asia the spiritual and Europe
the intellectual.”[9] The western way of learning is critical and
the eastern method of theology ran in an opposite direction.[10] Further, in India religion is defined as a way
of life.[11] That is why it is said “religion should not
be confused with fixed intellectual conceptions, which are all mind-made.”[12] This is profound in stressing on
self-realization or religious experience in India . Even the many religions were considered as
different roads leading to the same goal or different branches of a same
tree. This is the specific Indian
background that needs serious consideration while developing a right
perspective to study religions in India .
4.5 Common Concerns
The ever-growing advancement in the realm of knowledge reveals that “the
growth of world population, the spread of nuclear weapons, increasing
pollution, the problem of world poverty, and the diminishing of non-renewable
energy resources affect the whole planet.”[13] Although Indian context is specific and
demands a dynamic approach to study religion, the new method should be able to
relate itself to the wider global context.
Calling
attention to the need for a profound change in life, S.
Radhakrishnan says “regard for spiritual values, love of truth and
beauty, righteousness, justice and mercy, sympathy with the oppressed and
belief in the brotherhood of man, are the qualities which will save modern
civilization.”[14] Modern scholars of religion affirm that only
by addressing these common concerns, religions can develop mutual
co-operation. Hence, any approach to the
study of religion in India
cannot overlook these emerging universal and common concerns.
4.6 Unity of Religion
The scientific study of religion underlined another great insight called
“Unity of Religion”. Unity of religion
does not mean the amalgamation of many religions. It essentially means religion is one and the
same for all. In other words “the unity
of religion in the variety of its forms is what is presupposed by the science
of religion.”[15] In the words of Gustan Mensching “we must,
therefore recognize that a religious unity need not be produced in one way or
the other, but that there exists already a unity of which men must only become
conscious.”[16] S. Radhakrishnan acknowledges this specific
contribution of science of religion and writes, “for any religious
internationalism, a study of comparative religion is the indispensable basis.”[17] The
scientific study of religion has to bring home the idea that religion is one
and its manifold forms are its existence in diverse cultural contexts.
4.7 Human Concern in Religion
The scholars of religion declare that religion is for all and any attempt
to study religion is in fact the attempt to study humanity itself. L. W. Grensted says “no conception of
religion satisfies the religious man unless it is significant for the whole of
life in all its details.”[18] Max Muller goes still far back and traces even
human influence in the formation of religion according to their convenience,
apart from the one original religion.[19] According to Professor J. G. Arapura, finding
out the integral relation between humanity and religion is the main goal of
science of religion. For him, without
humanity there is no religion and apart from the essence of humanity there is
no essence of religion.[20]
Therefore,
focus upon “Life” should become the key to the understanding of religious
phenomena in India . Dr. S. Radhakrishnan has indirectly indicated
this as “when properly studied, Comparative Religion increases our confidence
in the University
of God and our respect
for the human race.”[21] The real struggle for life in India is
painfully acknowledge by Swami Vivekananda.[22] The point is clear that, if any attempt is
made to conceptualize a new method for the study of religions in India it should
focus on life.
4.8 Elements in Indian Perspective
The traditional interest of the scholars in the origin of religion will
not be of much help in the Indian context as one is faced with living
religions. The chief concern of Indian
perspective should be to bring together all religions for a mutual
co-existence, without attempting to attack, conquer or to swallow up other
religions. Wilfred Cantwell Smith simplifies this new development as “perhaps
what is happening can be summed up most pithily by saying that the transition
has been from the teaching of religion to the study of religion.”[23] This is a remarkable change.
4.9 Philosophy of Religion
There is no distinction between religion and philosophy in India . Dr. S. Radhakrishnan approached religion
from the viewpoint of philosophy in contrast to the classical western
approaches which had been more inclined to stress anthropology, history,
sociology, psychology, or phenomenology.[24] Philosophy of religion is a branch of
philosophy. Its task is to verify
religious data systematically and logically.[25] According to A. R. Mohapatra, “it is an
intellectual and logical interpretation of religious experience.”[26]
Eric J. Lott has pointed out the negative aspect of philosophical approach to
religion. According to him “the danger with any philosophical approach to
religion is that only the cerebral aspect of religion-doctrine, belief-system,
perhaps ethical perspectives-will be given weight.”[27] However the scientific study of religion from
the Indian perspective will have to face the issue of philosophical
verification of its data.
4.10 Religion and Theology
Unlike the early beginnings, at present there is a growing demand for the
interaction between religion and theology.
S. Israel says “of course, there are
many perspectives from which religion has been interpreted; but new direction
are important for an integral approach, especially creative integration between
theology and the study of religion.”[28] Eric J. Lott says, “the prospects for further
creative interaction between the theological ‘Science’ and the ‘science of
religion’ look promising.”[29]
It is thus clear that, although the goals of studying religion and theology are
different, the interaction between them is inevitable.
Particularly
a country like India
requires the close working of religion and theology. Any theologizing in India should account for the plurality of faiths
in India . This is possible only by developing close
cooperation between scientific study of religions and theology. The scientific study of religions can supply
material for the feminist theology in India . The sociologists of religion have
investigated adequate data for the development of matriarchy in the process of
socio-religious developments.
Another
current issue Indian theologians are facing is related to Dalit theology. About the possibilities of utilizing the
scientific tools of religion for the development of Dalit religion and dignity,
Abraham Ayrookuzhiel says, “if we are serious about the 2000 – million strong
dalit community in India
regaining their religious status, we should undertake the study of dalit
religious heritage both in its folk form and in its historical form. Only an academic community can take up such a
task.”[30] It can be said that, in India , there is a wide scope for the
co-operation or mutual interaction between the two disciplines and this will
make theologizing in India
more harmonious and more life focused.
[1] F.
Max Muller, Theosophy or Psychological Religion, Collected Works of F. Max
Muller (New
[2] S.
Radhakrishnan, East and West in Religion (London: George Allen & Unwin
Ltd., 1933),p.18.
[3] Ibid.,
p.37.
[4] S.
Radhakrishnan, Religion and Society (London: George Allen & Unwin Ltd., 1947), p.52.
1882),
p.190.
[6] F.
Max Muller, Theosophy or Psychological Religion, op. cit., p.11.
Theological
Forum, Vol.XIII, No.4 (Oct-Dec., 1985), p.1.
[8]
Frank Whaling, “The Study of Religions in a Global Context”, Contemporary
Approaches to
the
Study of Religion in 2 Volumes, edited by Frank Whaling, Volume I: The
Humanities (Berlin: Mouton Publishers, 1984), p.392.
[9] S.
Radhakrishnan, East and West in Religion, op. cit., p.43.
[10] Ibid.,
p.68.
[11]
S. Radhakrishnan, The Hindu view of Life, Third Indian Reprint (Bombay : Blackie & Son
Publishers
Pvt. Ltd., Blackie House, 1979), p.55.
[12]
S. Radhakrishnan, Religion and Society, op. cit., p.52.
[13]
Frank Whaling, Vol.I, op. cit., p.52.
[14] S. Radhakrishnan , Religion & Society, op. cit., p.18.
[15]
L. W. Grensted, The Psychology of Religion (New York: Oxford
University Press, 1952),
p.109.
[16]
Gustan Mensching, Structures and Patterns of Religion, Translated by F.
Klimkeit and V.
Srinivasa
Sarma (Delhi: Motilal Banarsidass, 1976), pp.319,320.
[17]
S. Radhakrishnan, East and West in Religion, op. cit., p.40.
[18]
L. W. Grensted, op. cit., p.15.
[19]
F. Max Muller, Natural Religion, First Asian Reprint (New Delhi : Asian Educational
Services, 1979), p.9.
[20]
J. G. Arapura, Religions as Anxiety and Tranquility, An Essay in Comparative
Phenomenology
of the Spirit (Netherlands: Mouton & Co., 1972), p.39.
[21]
S. Radhakrishnan, East and West in Religion, op. cit., p.32.
[22]
K. P. Aleaz, Harmony of Religions: The Relevance of Swami Vivekananda (Calcutta :
Punthi
pustak, Calcutta ,
1993), p.52.
[23]
Wilfred Cantwell Smith, “The Study of Religion and the Study of the Bible”, Journal
of the
[24]
Frank Whaling, Vol.I., op. cit., p.403.
[25]
John Hick, Philosophy of Religion, Second edition (Inc.: Prentice-Hall, 1973), p.2.
[26]
A. R. Mohapatra, Philosophy of Religion, An Approach to World Religions, Second
revised
and
enlarged edition (New Delhi: Sterling
Publishers Pvt, Ltd., 1990), p.9.
Theological
Library, 1988), p.29.
[28] S. Israel , “An integral approach to the Study of
Religion: Insights from an Indian Christian
Perspective”,
Bangalore Theological Forum, Vol.XIX, No.2 (April-June, 1987), p.104.
Theological
Forum, Vol. XVII, No.4 (October-December, 1985), p.3.
[30]
Abraham Ayrookuzhiel, “A Proposal for the Study of the Religious Heritage of
the Dalits:
Some
Methodological Considerations”, Religion and Society, Vol.42, No.1
(March 1995), p.28.
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