By S. Radhakrishnan
A undying treatise on what constitutes the Hindu lifestyle faith in India can seem to be a complicated tangle of myths, with many alternative gods and goddesses worshipped in numerous forms.This complexity stems from a love of story-telling, up to the rest, however it is just the skin expression of Indian religion. underneath are available a approach of unifying ideals that experience guided the lives of normal households for generations. the following, probably the most profound philosophers of India explains those and different similar techniques intrinsic to the Hindu philosophy of existence.
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Even those who wish to discern the truth for themselves require a guide in the early stages. The Hindu attitude to the Vedas is one of trust tempered by criticism, trust because the beliefs and forms which helped our fathers are likely to be of use to us also; criticism because, however valuable the testimony of past ages may be, it cannot deprive the present age of its right to inquire and sift the evidence. Precious as are the echoes of God’s voice in the souls of men of long ago, our regard for them must be tempered by the recognition of the truth that God has never finished the revelation of His wisdom and love.
We rise from life to thought and return from thought to life in a progressive enrichment which is the attainment of ever higher levels of reality. Tradition is something which is for ever being worked out anew and recreated by the free activity of its followers. What is built for ever is for ever building. If a tradition does not grow, it only means that its followers have become spiritually dead. Throughout the history of Hinduism the leaders of thought and practice have been continually busy experimenting with new forms, developing new ideals to suit new conditions.
The Upaniṣads embody the experiences of the sages. Logic and discipline are present in them, though they are not the chief characteristics of those texts. The Brahmā Sūtra attempts to interpret in logical terms the chief conclusions of the Upaniṣads. The Bhagavadgītā is primarily a yoga śāstra giving us the chief means by which we can attain the truly religious life. They form together the absolute standard for the Hindu religion. It is said that other scriptures sink into silence when the Vedānta appears, even as foxes do not raise their voices in the forest when the lion appears.