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1 UNIVERSAL RELIGION: WHAT DOES IT MEAN? 1. Thomas Aykara Notes 1 UNIVERSAL RELIGION: WHAT DOES IT MEAN? 1. Thomas Aykara, ed., Meeting of Religions (Bangalore: Dharmaram Pub­ lications, 1978), p. 182; C.T.K. Chari, Editor-in-Chief, Essays in Philosophy Presented to Dr. T.M.P. Mahadevan on his Fiftieth Birthday (Madras: Ganesh and Co., 1962), p. 515; Swami Nikhilananda, Hinduism: Its Meaning for the Liberation of the Spirit (New York: Harper and Brothers, 1958), pp. 191-95; V.S. Naravane, Modern Indian Thought (New Delhi: Asian Publishing House, 1964), p. 91; as 'world faith' in S.J. Samartha, Radhakrishnan: His Thought (New York: Association Press, 1964), pp. 109-10; as 'world reli­ gion' in Robert Lawson Slater, World Religion and World Community (New York: Columbia University Press, 1963), p. 209, etc.; as 'universal faith' in Nels Frederick Solomon Ferre, The Universal Word: A Theology for a Uni­ versal Faith (Philadelphia: Westminster Press, 1969). To be sure one may distinguish between the words religion and faith (Wilfred Cantwell Smith, The Meaning and End of Religion [New York: Mentor, 1964] passim) but in the present context the distinction does not appear to be significant. 2. See Fahrang Zabeeh, Universals: A New Look at an Old Problem (The Hague: Martinus Nijhoff, 1966); Richard I. Aaron, The Theory of Univer­ sals (Oxford: Clarendon Press, 1967); Raja Ram David, The Problem of Universals in Indian Philosophy (Delhi: Motilal Banarsidass, 1972); Frits Staal, Universals: Studies in Indian Logic and Linguistics (Chicago: Chicago University Press, 1988), etc. 3. For a succinct statement see Satischandra Chatterjee and Dhirendra- mohan Datta, An Introduction to Indian Philosophy (University of Calcutta, 1954), pp. 239-42. 4. Quoted by Clifford Geertz, see Michael Banton, ed., Anthropological Approaches to the Study of Religion (London: Tavistock, 1966), p. 1. Inter­ estingly, in the same book, the selection from M.E. Spiro casts doubt on religion as a universal phenomenon (ibid., pp. 87,91). 5. See, for instance, Frederick Ferre, Basic Modern Philosophy of Religion (New York: Charles Scribner's Sons, 1967), Chapter 3. 6. Surendra Varma, Metaphysical Foundation of Mahatma Gandhi's Thought (Delhi: Gandhi Peace Foundation, 1970), pp. 67-8; also see Chapter II and pp. 30-1. 7. Niharranjan Ray, ed., Rammohun Roy: A Bi-Centenary Tribute (New Delhi: National Book Trust, 1974), pp. 77-8,179; Saumyendranath Tagore, Raja Rammohun Roy (New Delhi: Sahitya Akademi, 1966), pp. 13,45-6. 8. No attempt will be made in this chapter to move in a Heideggerian direction on the question of essences, i.e. the possible 'abyss' men­ tioned in the passage below. 'What does In truth' mean? Truth is the essence of the true. What do we have in mind when speaking of essence? 137 138 Notes Usually it is thought to be those features held in common by everything that is true. The essence is discovered in the generic and universal con­ cept, which represents the one feature that holds indifferently for many things. This indifferent essence (essentially in the sense of essen- tia) is, however, only the inessential essence. What does the essential essence of something consist in? Presumably it lies in what the entity is in truth. The true essential nature of a thing is determined by way of its true being, by way of the truth of the given being. But we are now seek­ ing not the truth of essential nature but the essential nature of truth. There thus appears a curious tangle. Is it only a curiosity or even merely the empty sophistry of a conceptual game, or is it - an abyss?' (Albert Homesteader, tr., Martin Heidegger, Poetry, Language, Thought [New York: Harper and Row, 1971], p. 50). 9. For such an interpretation see the following. 'The universal and the particular are, in all rational systems of thought, regarded only as two moments of one complete whole. The universal is nothing unless it articulates itself through some particular; on the other hand, the particular loses all movement, that is all life, when it divorces the universal. The universal can only take legitimate shape among a people through the national and traditional institutions of the people; that is the one (and) only method of realisation of universal ideals by a people This essential unity between humanity and nationality, between socialism and individualism, was the central truth of the system of Raja Rammohun Roy.' (Bipin Chandra Pal as cited in V.C. Joshi, ed., Rammohun Roy and the Process of Modern­ ization in India [Delhi: Vikas Publishing House Pvt Ltd., 1975], p. 70). 10. See R.F.C. Hull, tr., Carl Gustav Jung The Archetypes and the Collective Unconscious (Princeton, NJ: Princeton University Press, 1968). 11. See for example, Maud Bodkin, Archetypal Patterns in Poetry (London: Oxford University Press, 1965). 12. For instance, see the works of Karoly Kerenyi on archetypal images in Greek religion. 13. Joseph D. Bettis, ed., Phenomenology of Religion (London: SCM Press, 1969), pp. 199-204. 14. Ibid., p. 202. 15. J.J. Altizer, Mircea Eliade and the Dialectic of the Sacred (Philadelphia: The Westminster Press, 1973). 16. Joseph D. Bettis, op. cit., p. 200. 17. Tamaru Noriyoshi, 'Some Reflections on Contemporary Theories of Religion', Japanese Journal of Religious Studies, Vol. II, No. 2-3. (June- September 1975) pp. 83-101. 18. Melford E. Spiro in Michael Banton, ed., op. cit., pp. 89-90. 19. F. Max Miiller, Chips From a German Workshop, Vol. IV. (London: Long­ mans, Green and Co., 1875), p. 253. 20. Ibid., p. 254. 21. Ibid.,p. 262. 22. Ibid., p. 265. 23. See Richard Eddy, History of Universalism (New York: The American Church History Series, Vol. X, 1894). Notes 139 24. Ernest Cassara, ed., Universalism in America: A Documentary History (Boston: Beacon Press, 1971), pp. 21-2. 25. Robert Baird, Religion in the United States of America (New York: Arno Press and The New York Times, 1969), p. 640. 26. Ibid., p. 634. 27. One should recognize here that the term universal as applied to the Christian Church can have a very distinct sense of its own, see Robert T. Handry, ed., Religion in the American Experience: The Pluralistic Style (Columbia, South Carolina: University of South Carolina Press, 1972), p. 240. 28. Robert Lawson Slater, op. cit., p. 208. 29. Ibid., p. 209. 30. Ibid.,p.2U. 31. William Ernest Hocking, The Coming World Civilization (New York: Harper, 1956). 32. Ibid., p. 217. 33. Ibid., p. 225. 34. Ibid.,p.226. 35. Md.,p.2U. 36. T.M.P. Mahadevan, Outlines of Hinduism (Bombay: Chetana Ltd, 1971), p. 11. To that extent they may be regarded as the same rather than equal, if we are prepared to follow Martin Heidegger when he draws the following distinction between the two: 'It is, however, important to take note here of an essential point. A short parenthet­ ical remark is needed. Poetry and thinking meet each other in one and the same only when, and only as long as, they remain distinctly in the distinctness of their nature. The same never coincides with the equal, not even in the empty indifferent oneness of what is merely identical. The equal or identical always moves toward the absence of difference, so that everything may be reduced to a com­ mon denominator. The same, by contrast, is the belonging together of what differs, through a gathering by way of the difference. We can only say "the same" if we think difference. It is in the carry­ ing out and settling of differences that the gathering nature of same­ ness comes to light. The same banishes all zeal always to level what is different into the equal or identical. The same gathers what is distinct into an original being-at-one. The equal, on the contrary, disperses them into the dull unity of mere uniformity' (op. cit., pp. 218-19). 2 UNIVERSAL RELIGION IN THE LIFE AND THOUGHT OF RAMMOHUN ROY (1772/4-1833) 1. Wm. Theodore de Bary, ed., Sources of Indian Tradition (New York: Columbia University Press, 1958), pp. 19,20. 2. Ainslie T. Embree, ed., The Hindu Tradition (New York: Random House, 1972), p. 278. 140 Notes 3. V.S. Naravane, Modern Indian Thought (New Delhi: Orient Longman Limited, 1978), pp. 27-8. 4. Satis Chandra Chakravarti, ed., The Father of Modern India: Commemora­ tion Volume of the Rammohun Roy Centenary Celebrations, 1933 (Calcutta: Rammohun Roy Centenary Committee, 1935) Part II, p. 15. For a sur­ vey of his writings on religion see Ajit Kumar Ray, The Religious Ideals of Rammohun Roy (New Delhi: Kanak Publications, 1976). 5. Dilip Kumar Biswas and Prabhat Chandra Ganguli, eds, Sophia Dob- son Collet, The Life and Letters of Raja Rammohun Roy (Calcutta: Sadharan Brahmo Samaj, 1962) pp. 496-7. 6. Quoted in Satis Chandra Chakravarti, op cit., Part n, p. 91. 7. M2., Part II, p. 105. 8. Quoted in U.N. Ball, Rammohun Roy (Calcutta: Ray, 1933) pp. 12-13. U.N. Ball thinks Roy was fourteen at the time (ibid., p. 13). 9. Dilip Kumar Biswas and Prabhat Chandra Ganguli, ed., op. cit., p. 497. 10. Ibid., p. 498. 11. Quoted in U.N. Ball, op. cit., p. 19. V.S. Naravane already sees the seed of the idea of a universal religion germinating here (op. cit., p. 28) but Sir Brajendra Nath Seal is of the opinion that he was still far from reaching the universalistic position one finds in his 'prefaces to the Vedanta abridgement and translations'. (Satis Chandra Chakravarti, op. cit., Part n,p.l01). 12. Quoted in U.N. Ball, op. cit, p. 23. 13. Ibid., p. 22. 14. Quoted in Wm. Theodore de Bary, ed., Vol.
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