Indian Philosophic Prose in English Dr. Sumita Roy
The source of inspiration in the case of Devendranath Tagore was his own heart, in contradistinction to the privilege given to revelatory scriptures by other Brahmos. Here the fourth of Veeser’s assumptions comes into play because both imaginative and archival discourse shows the alterable nature of truth. Keshab Chandra Sen borrowed from Christianity, while Vivekananda categorized the West as materialistic/ pragmatic and the East as spiritual/ impractical.
Aurobindo attempted to establish the identity of Hinduism not by return to the past nor by asserting its timeless validity; for him it was the source of vitality and change, openness for question and experiment. Coomaraswamy spoke in defence of tradition in Hinduism through his criticism of Radhakrishnan, who, he felt, had failed in the task of actualizing and modernizing the tradition, as had several others. Krishnamurti did not show allegiance to any particular philosophic system or tradition and spoke of spiritual truths as lying deep within oneself, to be realized by one’s own effort.
It was the unique privilege of Ramakrishna Paramahamsa and Ramana Maharshi to bring an experiential dimension to the expression of philosophic truths. The tolerance and universal dimension of Ramakrishna’s spiritual message and the silence of Ramana, which is as eloquent as his words of wisdom, bring new levels of truth to philosophic discourse. But, of course, this was not the last word. It has been said that Vivekananda’s use of the teachings of his guru Ramakrishna was styled in his own peculiar way to suit his purpose, for his ideas of mass-education and philanthropy were not directly mirrored in the teachings of Ramakrishna...
Radhakrishnan, notwithstanding his alleged lack of originality, was one of the most successful spokespersons for neo-Hinduism in the West - as memorable as he was persuasive. His relentless crusade began with his objection to the European verdict of ethical deficiency in Hinduism in addition to its unsuitability to scientific progress. B N Seal went a step further and upheld the potential of Hinduism to bring about a European renaissance.
Bhagavan Das articulated the opinion that philosophy should not be an end in itself as it was in Europe - a more or less intellectual engagement. He advocated the need for a practical philosophy helpful to man and society. P R Damle viewed the future of Indian philosophy as one of revival and constructive exposition of non-monistic and non-idealistic systems of thought. In all of these, the attempt is to make philosophy acquire a saleable value and the oft-repeated attempt to justify it in scientific terms of reference is just one more attempt in this direction.