Contrary to many caricatures, Indian Knowledge Systems (IKS) embody a spirit of inclusivity that transcends religious boundaries and embraces diverse sources of wisdom.
Since all is empty, all is possible.
Nagarjuna
Buddhism holds a significant place within India’s intellectual and civilizational legacy. It spread to the world from India. Classical Indian Buddhism is a treasure trove of sources in the building of Bharatiya Gyan Parampara. The Bharatiya narrative architecture needs to reclaim, reimagine and reconstruct this philosophical tradition. One great philosopher who has fascinated many is Nagarjuna (c. 150-250). Sometimes called the “second Buddha” in Tibetan and East Asian Mahayana traditions, Nagarjuna was an Indian Buddhist monk and philosopher. He hailed from the present day Andhra Pradesh. He systematized Mahayana Buddhist philosophy around the central concept of the emptiness (shunyata) of all existents (dharmas). He gave the Madhyamaka or Middle Path philosophy. Moreover, the inclusive and universal nature of Buddhist philosophy underscores and reflects the notions of diversity, dissent and harmony characterized by the Indian civilization.
INCLUSIVITY AND NON-EXCLUSIONARY NATURE OF IKS
Contrary to many caricatures, Indian Knowledge Systems (IKS) embody a spirit of inclusivity that transcends religious boundaries and embraces diverse sources of wisdom. Central to this ethos is the recognition that knowledge is universal and extends beyond the confines of any particular religious tradition. While Hinduism has made seminal contributions to IKS, including foundational texts such as the Vedas and Upanishads, it is crucial to acknowledge the pluralistic nature of Indian civilization and the syncretic exchange of ideas that have enriched its intellectual heritage.
Buddhism embodies the inclusive ethos, offering a distinct perspective on reality and human condition that complements, rather than contradicts the Hindu philosophical system. The greatest philosopher also known as the second Buddha contributed to the Middle Way philosophy in his text Mula Madhyamaka Karika from the important tradition of Mahayana Buddhist philosophy.
In Tao of Physics, Capra has brought out the contemporary relevance of the Classical Indian Buddhist philosophy to nuclear and quantum physics. It is imperative that we reconstruct the ideas of Nagarjuna. Just take the opening stanza of the text “Mula Madhyamaka”, “Neither from itself, nor from another, nor from both, nor without cause does anything arise”. This brings out the karmic law of cause and effect, which operates without recourse to a creator God or any other entity that is outside this web of mutual interdependence. Every phenomena arises within the web of causes, so no isolated independent phenomena are possible. The interdependent reality includes all mental processes. Buddhists emphasise that ultimate reality is itself devoid of self-existence.
Buddhism embodies the inclusive ethos of IKS.
BUDDHIST PHILOSOPHICAL FOUNDATIONS
The philosophical tenets of Buddhism promoted by the IKS, include among others, impermanence (anitya) and non-self (anatman), which have been subjects of scholarly inquiry and empirical study in India for centuries. Meditation, an integral component of Buddhist traditions, has emerged as a powerful tool to address modern concerns such as stress and high-activity lifestyles. Neuroscientific research has provided evidence that meditation practices like mindfulness induce structural changes in the brain associated with increased emotional regulation, attentional control, and empathy.
The notion that things lack self-existence whatsoever is called “shunyata”. This is due to two reasons, one that everything is a flux of momentary instants or kshana, and two, these moments succeed each other in a perpetual stream. These momentary episodic existences are all mutually caused and is known as Pratitya-samutpada or co-arising. They do not endure a different moment and is a different entity. All events, moments or things are linked and interdependent. The interdependent reality includes all mental processes.
ENCOURAGING ETHICS AND MORALITY
As an academic discipline and a religious practice, Buddhism carries significant societal implications, particularly in fostering ethical principles that promote prosocial behaviour and social cohesion. In the diverse landscape of Indian society, these tenets exemplify inclusive and harmonious cohabitation, which historically, is less common in other societies. Individuals influenced by Buddhist concepts such as compassion and interconnectedness tend to exhibit more extraordinary altruism and cooperation, even in economic contexts.
Contrary to the assumption that market-oriented policies may promote greed and crony capitalism, the incorporation of Buddhist principles can contribute to the establishment of a robust economic system rooted in trust and long-term incentives for individuals to participate. Research exploring the relationship between adherence to Buddhist moral precepts and subjective well-being has shown positive correlations between ethical conduct and various measures of life satisfaction, psychological flourishing, and resilience to adversity. These findings underscore the enduring relevance of Buddhist ethics in fostering virtuous living and cultivating harmonious societies.
MINDFULNESS AND MENTAL WELL-BEING
The study and promotion of Buddhism within the IKS are no longer merely tools for cultural promotion or elements of soft power. While such endeavours may have latent benefits, promoting Buddhist traditions is increasingly seen as fostering a healthier lifestyle supported by scientific evidence from clinical psychology and neuroscience. Meta-analytic reviews have consistently demonstrated the effectiveness of mindfulness-based practices like mindfulness-based stress reduction (MBSR) and mindfulness-based cognitive therapy (MBCT) in alleviating symptoms of anxiety, depression, and chronic pain across diverse populations. These findings shed light on mindfulness practices’ neural mechanisms, showcasing alterations in brain networks associated with attentional control, emotion regulation, and interoceptive awareness.
Thus, besides the religious facets, studying Buddhist traditions epitomizes the essence of the Indian Knowledge System (IKS)—the quest to develop knowledge based on evidence (pramana). The philosophical tenets of Buddhism delving into the nature of reality, the concept of endurance, and the path to freedom are paramount requirement of this day and age. The Middle path of Nagarjuna argues that emptiness is what makes change and action possible. He drives home the point that existence through essence is untenable, because change would be impossible. This is Nagarjuna’s death blow to all synthetic unities, because they start with separate essences and then look for unity. He propagates integral unity.
In a world grappling with uncertainty and unrest, the enduring legacy of Buddhism shines as a beacon of hope and enlightenment. Thus, the Buddhist Madhaamika logic emphasize the context in which the truths can be known. They reject the tyranny of the Western hegemonic discourses of exclusivism. They offer Dharma metaphysics and a Bharatiya narrative architecture which share common principles, symbols and techniques which enriches the Indian Knowledge Systems or the Bharatiya Gyan Parampara.
Prof Santishree Dhulipudi Pandit is the Vice Chancellor of JNU.