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What is the nature and function of philosophy? What role does it play in promoting life and civilisation? What are the distinctive features of a
philosopher? Such questions haunted the minds of thinkers like Shri Jnaneshvara in the past and of every serious thinker who is interested in understanding the meaning and purpose of world process in general, and
human existence in particular, as it leads to Harmony.
Philosophy for me is "the science of Reality"; it is a body of coherent, consistent, and comprehensive knowledge of the fundamental features
of all existence. Philosophy is an attitude taken up by the mind in relation to the whole world. This attitude affects and determines the whole of man's practical living giving it a sane, abiding and enlightened
direction towards the pursuit of the ultimate values of civilisation. Understood in this sense, philosophy becomes a way of life and not a mere idle, sterile, intellectual discipline. Of course, rigourous
intellectual discipline is included in philosophy as it is a body of reasoned enquiry and knowledge. But, rigourous intellectual activity by itself is not philosophy in the fullest sense of the term.
Every philosopher is a thinker, but every thinker is not a philosopher. The genuine philosophic spirit is the will for sane and enlightened action. It
is a search after wisdom and an endeavour towards perfection. A philosophy which does not affect, transform, elevate and ennoble life, remains a cold, sterile, formal intellectual discipline. A negative,
pessimistic, otherworldly philosophy does more harm than good.
Philosophy becomes a way of civilised and divine life in its fusion of physical, moral, aesthetic and religious values. This is the practical
standpoint of Indian philosophical thought which has been unjustly charged by some Western Philosophers as not a "genuine philosophy", but a bunch of loose reflections on ethico-religious problems. Indian
philosophers proclaim the integration and synthesis of Dharma, Artha, Kama and Moksa - the ultimate valuesof human life. They compare these four purusharthas to the four legs of a cow and if any one of them is lacking, the cow becomes lame and limping. Unlike the West, Philosophy in India is not born out of the 'wonder' impulse alone. It springs from the awareness of one's limitations and imperfections in the temporal world and is a positive passionate craving for enlightenment, abiding subjective happiness and perfection. A Philosopher in India is not merely a "Spectator all time and all existence" as Plato puts it. A philosopher is Jnanapurna (full of wisdom), Bhavapurna(saturated by the milk of human kindness and concern) and Krtipurna(Dynamic
and ever involved in the welfare of his divine brothers).
A philosopher leads an ideal life, a life free from all sorts of Moha and Soka i.e., likes and dislikes, misery and frustrations. A philosopher has a coherent and adequate knowledge of Pinda- Brahmanda (Microcosm and Macrocosm). He has rightly understood the nature of Jiva, Jagat and Jagadisa(Self, World, and God) and their interrelations. Since, the philosopher is a Brahmajnani,
one who has realised God and feels the presence and touch of God in each and every action, his kaya or physical frame is Brahmi-bhuta, Divinised. Selfless love and selfless activity ever flow from such
philosopher. The philosopher leads Divine Life and incessantly engages himself in making others' life equally divine. The philosopher has love towards all and malice for none.
The philosopher, who is a jnani-bhakta does not condemn the physical world, does not denounce the senses. Since the world is beginningless creation, the Jnaniloves
and works for its betterment. He strikes a balance between Pravrtti(activism) and Nivrtti (passivism). instead of condemning and suppressing the senses and desires, he elevates, sublimates and finally divinises them and becomes himself the effective tool in the hands of Cosmic process.
The philosopher is a man of synoptic (Samyak) vision. Synoptic thinking involves seeing one aspect of experience in the light of another, and seeing the variety of our physical, aesthetic, moral and religious experiences as elements of a grand Divine System (Design).
A philosopher has in him not only rare synthesis of supreme wisdom and highest devotion, he is a highly dynamic person. He has a powerful progressive
and sensitive mind. As the philosopher is intoxicated by "Divine Love", praise and blame, adversity and prosperity, happiness and misery, none of these dualities ever disturb his pure, screne, lustrous and
blissful mind.
A philosopher enjoys absolute freedom. He is free from the fetters of Kamini (Sex), Kancana(wealth or material prosperity) and Kirti (name and fame), in other words, he is not Vittadhina (a slave of money), Sattadhina, (a slave of power) and even Sastradhina (a slave of scriptures). He is above conventional codes of morality and ritualism. Since a philosopher leads a divinised life, his acts are pure and holy. They are not tainted by narrow self-interest, petty desires, and fear of public criticism.
A philosopher is like a pole star. His life is a shining example for millions to imitate. He inspires and leads humanity to greater and loftier heights
of spirituality. A philosopher is a friend, a divine brother and a guide to persons from a very stratum of the society, particularly the most neglected and downtrodden members of the society.
A philosopher has absolute trust in cosmic power. He engages himself in the upliftment of the society not as a social reformer with an air of
superiority. He considers everything he does as an act of Bhakti or devotion to God.
From the description of the nature and functions of a philosopher it is clear by now, as to what is the value of philosopher for life and civilization.
Philosophy divinizes man. It is the art and theory of the internal life of man. Philosophy is at once general and concrete, critical and appreciative of direct intuitions. Its gifts arc insight and foresight and the
sense of worth of life.
We live as we think. Low thoughts mean low behaviour. Unless our minds are stored with larger and nobler generalities and notions we can't be
broad-minded and noble. We have to generalise and socialize the sacred mantra of Upanisads "Aham Brahmasmi"(Iam divine in essence). If our minds are warped, damaged and frustrated, we can never
build a society of noble and divine personalities.
Modern science and technology have given prodigious mechanical power and material prosperity. The rise of industrial civilization and urbanization has
made men run after only trivial ends of life. Our whole social order is insecure and haphazard. We are facing unprecedented economic, ecological and moral crises. Man's worth is measured in terms of his possessions
and positions. There is a craze among people to amass more and more money. This craze for money and power has created artificial barriers between man and man. It has also given rise to unhealthy competition,
psychological stress, strain, complexes and sense of isolation, insecurity and worthlessness.
Only a sound, rational, theistic, philosophic and positive outlook can save the world from the present crisis. What we need today is not only
scientific and technological development, but a philosophy which can re-establish the intrinsic worth and glory of man as the spark of the Divine, a philosophy which can synthesise the great sayings of Vedanta,
namely, "Tena Tvam Asi","Tasya Tvam Asi" and "Tat Tvam Asi".
A sound philosophy must be internally coherent and harmonious and must be translatable into practice. It should not remain a mere utopian concept
although utopia should always remain up the back of our minds. Integral philosophy is one which satisfies the total personality.
The only rational way of building a healthy and egalitarian society is through the propagation of a rational, dynamic invigourating and transforming
philosophic outlook. Where there is no philosophic wisdom and vision, people perish. To fulfill the dream of Jnaneshvara what is needed today is a sound divinising philosophy - the philosophy of the Rhsi, Jnani-bhakta, kavi, muniand tattvajnani.
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