The Aim of Life - Life's Phiosophy

Life's Philosophy

Introduction

Among the great leaders of India's renaissance, Jawaharlal Nehru stands out prominently. He was born at Allahabad on November 14, 1889. He was educated at home until the age of sixteen by English governesses and tutors. In 1905, he went to Harrow, one of England's leading schools, where he studied for two years. His housemaster described him as "a very nice boy, quiet and very refined. He was not demonstrative but one felt there was great strength of character. " From Harrow, Nehru went to Trinity College, Cambridge, where he took an honours degree in natural science. His letters to his father from England reflect his deep interest in the fate of his country. He followed the progress of events at home and his sympathies lay with the extremist faction of the Indian National Congress, led by Bal Gangadhar Tilak and Sri Aurobindo.

After graduating from Cambridge, Jawaharlal joined the Inner Temple in London, qualified as a barrister and returned to India in 1912 to practise at the Allahabad High Court as his father's junior. The seven years Nehru spent in England had left him, as he wrote some years later, "a queer mixture of the East and West, out of place everywhere, at home nowhere. " Nehru tried to settle down at Allahabad as a lawyer, but his heart was not in the legal profession. Deep within him there was a yearning which did not find fulfilment in the practice of law. Nehru's true vocation lay in politics. Slowly, he was pulled into the centre of the struggle against British imperialism. He had attended the session of the Indian National Congress held at 

Bankipore in December 1912, but found the proceedings rather tame. The arrest of Mrs. Annie Besant in 1917 and the Punjab massacre in 1919 were events that created a storm in the country and drew Nehru into the vortex of political agitation.

In 1919 and 1920, Nehru followed Gandhi's call to non-violent agitations against the British Raj. He turned his back on the legal profession, simplified his life-style and gave himself wholly to the movement for independence. "I gave up", he wrote in his autobiography, "all other associations and contacts, old friends, books, even newspapers except in so far as they dealt with the work in hand... I almost forgot my family, my wife, my daughter." Nehru was in many ways the antithesis of Gandhi. His outlook was more modern and forward looking than Gandhi's. He did not share Gandhi's aversion to industrialisation. He accepted Gandhi's nonviolence not as a religious principle but because he regarded nonviolence as a useful political weapon and the right policy for India under the prevailing conditions. He deprecated the inordinate value the Mahatma attached to austerity and asceticism and questioned his idealisation of poverty.

The non-cooperation movement launched by the Indian National Congress was a threat to the British government. A large number of "non-cooperators" were jailed. Nehru was arrested for the first time in 1921 with his father and sentenced to six months imprisonment. Over the next 24 years he served another eight periods of detention, the last and longest ending in June 1945, after an imprisonment of almost three years. In all Nehru spent over nine years in jail.

In 1923 Nehru became general secretary of the Congress Party for two years and again in 1927 for another two years. In 1929 he was elected president of the Party at the historic Lahore Session that declared officially for the first time complete independence as India' s political goal.

Nehru travelled to all parts of the country in connection with his work in the Indian National Congress which took him deep into the countryside. He mingled with the peasant masses of India and came to know them. Thus began the process that gave birth to his momentous work, aptly called The Discovery of India. He involved himself deeply in the agrarian movement and in the needs of the nascent industrial proletariat. He came to grips with the rising tension between Hindus and Muslims.

After Independence, Nehru led the country as its first Prime Minister and held that position until his death on May 27, 1964. He took upon himself the stupendous task of awakening in his country the spirit of progress which had been stultified by a long and oppressive colonial rule. Nehru also held the portfolio for foreign affairs. He became a leading statesman and made a mark on the world with his commitment

to peace and to peaceful methods of solving international disputes. His vision focussed on the future; he sought to create a world of free nations, all equal partners in the march of progress. He made common cause with all subject peoples seeking independence from their colonial rulers. True to his vision, he refused to take sides in a world divided between two opposing camps and played a leading role in building the movement for nonalignment.

Nehru came to symbolise India. On the day of his death the Mother in Pondicherry gave the following message: "Nehru leaves his body but his soul is one with the soul of India that lives for Eternity. "

The following essay was written by Nehru during his imprisonment in Ahmadnagar Fort prison camp during the years 1942 to 1945, and forms part of his book The Discovery of India. As he speaks of his own life's philosophy, one can sense that Nehru is impatient with all forms of religion, philosophy, metaphysics, mysticism and spirituality that are primarily concerned with the existence of other worlds beyond this one. He has little sympathy with people who are absorbed in finding an answer to the riddle of the universe, as it leads them "away from the individual and social problems of today". Nehru's interest is in this world, and the cornerstone of his philosophy is a deep conviction in man's ability to progress. He declares: "A living philosophy must answer the problems of today. "

Jawaharlal Nehru with daughter and wife, 1931

Six or seven years ago an American publisher asked me to write an essay on my philosophy of life for a symposium he was preparing. I was attracted to the idea but I hesitated, and the more I thought over it, the more reluctant I grew. Ultimately, I did not write that essay.

What was my philosophy of life? I did not know. Some years earlier I would not have been so hesitant. There was a definiteness about my thinking and objectives then which has faded away since. The events of the past few years in India, China, Europe, and all over the world have been confusing, upsetting and distressing, and the future has become vague and shadowy and has lost that clearness of outline which it once possessed in my mind.

This doubt and difficulty about fundamental matters did not come in my way in regard to immediate action, except that it blunted somewhat the sharp edge of that activity. No longer could I function, as I did in my younger days, as an arrow flying automatically to the target of my choice ignoring all else but that target. Yet I functioned, for the urge to action was there and a real or imagined coordination of that action with the ideals I held. But a growing distaste for politics as I saw them seized me and gradually my whole attitude to life seemed to undergo a transformation.

The ideals and objectives of yesterday were still the ideals of today, but they had lost some of their lustre and, even as one seemed to go towards them, they lost the shining beauty which had warmed the heart and vitalised the body. Evil triumphed often enough, but what was far worse was the coarsening and distortion of what had seemed so right. Was human nature so essentially bad that it would take ages of training, through suffering and misfortune, before it could behave reasonably and raise man above that creature of lust and violence and deceit that he now was? And, meanwhile, was every effort to change it radically in the present or the near future doomed to failure?

Ends and means: were they tied up inseparably, acting and. reacting on each other, the wrong means distorting and sometimes even destroying the end in view? But the right means might well be beyond the capacity of infirm and selfish human nature.

What then was one to do? Not to act was a complete confession of failure and a submission to evil, with all the untoward consequences that such compromises result in.

My early approach to life's problems had been more or less scientific, with something of the easy optimism of the science of the nineteenth and early twentieth century. A secure and comfortable existence and the energy and self-confidence I

possessed increased that feeling of optimism. A kind of vague humanism appealed to me.

Religion, as I saw it practised, and accepted even by thinking minds, whether it was Hinduism or Islam or Buddhism or Christianity, did not attract me. It seemed to be closely associated with superstitious practices and dogmatic beliefs, and behind it lay a method of approach to life's problems which was certainly not that of science. There was an element of magic about it, an uncritical credulousness, a reliance on the supernatural.

Yet it was obvious that religion had supplied some deeply felt inner need of human nature, and that the vast majority of people all over the world could not do without some form of religious belief. It had produced many fine types of men and women, as well as bigoted, narrow-minded, cruel tyrants. It had given a set of values to human life, and though some of these values had no application today, or were even harmful, others were still the foundation of morality and ethics.

In the wider sense of the word, religion dealt with the uncharted regions of human experience, uncharted, that is, by the scientific positive knowledge of the day. In a sense it might be considered an extension of the known and charted region, though the methods of science and religion were utterly unlike each other, and to a large extent they had to deal with different kinds of media. It was obvious that there was a vast unknown region all around us, and science, with its magnificent achievements, knew little enough about it, though it was making tentative approaches in that direction. Probably also, the normal methods of science, its dealings with the visible world and the processes of life, were not wholly adapted to the physical, the artistic, the spiritual, and other elements of the invisible world. Life does not consist entirely of what we see and hear and feel, the visible world which is undergoing change in time and space; it is continually touching an invisible world of other, and possibly more stable or equally changeable elements, and no thinking person can ignore this invisible world.

Science does not tell us much, or for the matter of that anything about the purpose of life. It is now widening its boundaries and it may invade the so-called invisible world before long and help us to understand this purpose of life in its widest sense, or at least give us some glimpses which illumine the problem of human existence. The old controversy between science and religion takes a new form—the application of the scientific method to emotional and religious experiences.

Religion merges into mysticism and metaphysics and philosophy. There have been great mystics, attractive figures, who cannot easily be disposed of as self-

deluded fools. Yet mysticism (in the narrow sense of the word) irritates me; it appears to be vague and soft and flabby, not a rigorous discipline of the mind but a surrender of mental faculties and a living in a sea of emotional experience. The experience may lead occasionally to some insight into inner and less obvious processes, but it is also likely to lead to self-delusion.

Metaphysics and philosophy, or a metaphysical philosophy, have a greater appeal to the mind. They require hard thinking and the application of logic and reasoning, though all this is necessarily based on some premises, which are presumed to be self-evident, and yet which may or may not be true. All thinking persons, to a greater or less degree, dabble in metaphysics and philosophy, for not to do so is to ignore many of the aspects of this universe of ours. Some may feel more attracted to them than others, and the emphasis on them may vary in different ages. In the ancient world, both in Asia and Europe, all the emphasis was laid on the supremacy of the inward life over things external, and this inevitably led to metaphysics and philosophy. The modern man is wrapped up much more in these things external, and yet even he, in moments of crisis and mental trouble often turns to philosophy and metaphysical speculations.

Some vague or more precise philosophy of life we all have, though most of us accept unthinkingly the general attitude which is characteristic of our generation and environment. Most of us accept also certain metaphysical conceptions as part of the faith in which we have grown up. I have not been attracted towards metaphysics; in fact, I have had a certain distaste for vague speculation. And yet I have sometimes found a certain intellectual fascination in trying to follow the rigid lines of metaphysical and philosophic thought of the ancients or the modems. But I have never felt at ease there and have escaped from their spell with a feeling of relief.

Essentially, I am interested, in this world, in this life, not in some other world or a future life. Whether there is such a thing as a soul, or whether there is a survival after death or not, I do not know; and, important as these questions are, they do not trouble me in the least. The environment in which I have grown up takes the soul (or rather the atma) and a future life, the Karma theory of cause and effect, and reincarnation for granted. I have been affected by this and so, in a sense, I am favourably disposed towards these assumptions. There might be a soul which survives the physical death of the body, and a theory of cause and effect governing life's actions seems reasonable, though it leads to obvious difficulties when one thinks of the ultimate cause. Presuming a soul, there appears to be some logic also in the theory of reincarnation.

But I do not believe in any of these or other theories and assumptions as a matter of religious faith. They are just intellectual speculations in an unknown region about which we know next to nothing. They do not affect my life, and whether they were proved right or wrong subsequently, they would make little difference to me.

Spiritualism with its seances and its so-called manifestations of spirits and the like has always seemed to me a rather absurd and impertinent way of investigating psychic phenomena and the mysteries of the after-life. Usually it is something worse, and is an exploitation of the emotions of some over-credulous people who seek relief or escape from mental trouble. I do not deny the possibility of some of these psychic phenomena having a basis of truth, but the approach appears to me to be all wrong and the conclusions drawn from scraps and odd bits of evidence to be unjustified.

Often, as I look at this world, I have a sense of mysteries, of unknown depths. The urge to understand it, in so far as I can, comes to me: to be in tune with it and to experience it in its fullness. But the way to that understanding seems to me essentially the way of science, the way of objective approach, though I realise that there can be no such thing as true objectiveness. If the subjective element is unavoidable and inevitable, it should be conditioned as far as possible by the scientific method.

What the mysterious is I do not know. I do not call it God because God has come to mean much that I do not believe in. I find myself incapable of thinking of a deity or of any unknown supreme power in anthropomorphic terms, and the fact that many people think so is continually a source of surprise to me. Any idea of a personal God seems very odd to me. Intellectually, I can appreciate to some extent the conception of monism, and I have been attracted towards the Advaita (non-dualist) philosophy of the Vedanta, though I do not presume to understand it in all. its depth and intricacy, and I realise that merely an intellectual appreciation of such matters does not carry one far. At the same time the Vedanta, as well as other similar approaches, rather frighten me with their vague, formless incursions into infinity. The diversity and fullness of nature stir me and produce a harmony of the spirit, and I can imagine myself feeling at home in the old Indian or Greek pagan and pantheistic atmosphere, but minus the conception of God or Gods that was attached to it.

Some kind of ethical approach to life has a strong appeal for me, though it would be difficult for me to justify it logically. I have been attracted by Gandhiji's stress on right means and I think one of his greatest contributions to our public life

has been this emphasis. The idea is by no means new, but this application of an ethical doctrine to. large-scale public activity was certainly novel. It is full of difficulty, and perhaps ends and means are not really separable but form together one organic whole. In a world which thinks almost exclusively of ends and ignores means, this emphasis on means seems odd and remarkable. How far it has succeeded in India I cannot say. But there is no doubt that it has created a deep and abiding impression on the minds of large numbers of people.

A study of Marx and Lenin produced a powerful effect on my mind and helped me to see history and current affairs in a new light. The long chain of history and of social development appeared to have some meaning, some sequence, and the future lost some of its obscurity. The practical achievements of the Soviet Union were also tremendously impressive. Often I disliked or did not understand some development there and it seemed to me to be too closely concerned with the opportunism of the moment or the power politics of the day. But despite all these developments and possible distortions of the original passion for human betterment, I had no doubt that the Soviet Revolution had advanced human society by a great leap and had lit a bright flame which could not be smothered, and that it had laid the foundations for that new civilisation towards which the world could advance. I am too much of an individualist and believer in personal freedom to like overmuch regimentation. Yet it seemed to me obvious that in a complex social structure individual freedom had to be limited, and perhaps the only way to read personal freedom was through some such limitation in the social sphere. The lesser liberties may often need limitation in the interest of the larger freedom.

Much in the Marxist philosophical outlook I could accept without difficulty: its monism and non-duality of mind and matter, the dynamics of matter and the dialectic of continuous change by evolution as well as leap, through action and interaction, cause and effect, thesis, antithesis and synthesis. It did not satisfy me completely, nor did it answer all the questions in my mind, and, almost unawares, a vague idealist approach would creep into my mind, something rather akin to the Vedanta approach. It was not a difference between mind and matter, but rather of something that lay beyond the mind. Also there was the background of ethics. I realised that the moral approach is a changing one and depends upon the growing mind and an advancing civilisation; it is conditioned by the mental climate of the age. Yet there was something more to it than that, certain basic urges which had greater permanence. I did not like the frequent divorce in communist, as in other, practice between action and these basic urges or principles. So there was an odd

mixture in my mind which I could not rationally explain or resolve. There was a general tendency not to think too much of those fundamental questions which appear to be beyond reach, but rather to concentrate on the problems of life — to understand in the narrower and more immediate sense what should be done and how. Whatever ultimate reality may be, and whether we can ever grasp it in whole or in part, there certainly appear to be vast possibilities of increasing human knowledge, even though this may be partly or largely subjective, and of applying this to the advancement and betterment of human living and social organisation.

There has been in the past, and there is to a lesser extent even today among some people, an absorption in finding an answer to the riddle of the universe. This leads them away from the individual and social problems of the day, and when they are unable to solve that riddle they despair and turn to inaction and triviality or find comfort in some dogmatic creeds. Social evils, most of which are certainly capable of removal, are attributed to original sin, to the unalterableness of human nature, or the social structure, or (in India) to the inevitable legacy of previous births. Thus one drifts away from even the attempt to think rationally and scientifically and takes refuge in irrationalism, superstition, and unreasonable and inequitable social prejudices and practices. It is true that even rational and scientific thought does not always take us as far as we would like to go. There is an infinite number of factors and relations all of which influence and determine events in varying degrees. It is impossible to grasp all of them, but we can try to pick out the dominating forces at work and by observing external material reality, and by experiment and practice, trial and error, grope our way to ever widening knowledge and truth.

For this purpose, and within these limitations, the general Marxist approach, fitting in as it more or less does with the present state of scientific knowledge, seemed to me to offer considerable help. But even accepting that approach, the consequences that flow from it and the interpretation on past and present happenings were by no means always clear. Marx's general analysis of social development seems to have been remarkably correct, and yet many developments took place later which did not fit in with his outlook for the immediate future. Lenin successfully adapted the Marxian thesis to some of these subsequent developments, and again since then further remarkable changes have taken place — the rise of fascism and Nazism and all that lay behind them. The very rapid growth of technology and the practical application of vast developments in scientific knowledge are now changing the world picture with an amazing rapidity, leading to new problems.

And so while I accepted the fundamentals of the socialist theory, I did not

trouble myself about its numerous inner controversies. I had little patience with leftist groups in India, spending much of their energy in mutual conflict and recrimination over fine points of doctrine which did not interest me at all. Life is too complicated and, as far as we can understand it in our present state of knowledge, too illogical, for it to be confined within the four comers of a fixed doctrine.

The real problems for me remain problems of individual and social life, of harmonious living, of a proper balancing of an individual's inner and outer life, of an adjustment of the relations between individuals and between groups, of a continuous becoming something better and higher of social development, of the ceaseless adventure of man. In the solution of these problems the way of observation and precise knowledge and deliberate reasoning, according to the method of science, must be followed. This method may not always be applicable in our quest of truth, for art and poetry and certain psychic experiences seem to belong to a different order of things and to elude the objective methods of science. Let us, therefore, not rule out intuition and other methods of sensing truth and reality. They are necessary even for the purposes of science. But always we must hold to our anchor of precise objective knowledge tested by reason, and even more so by experiment and practice, and always we must beware of losing ourselves in a sea of speculation unconnected with the day-to-day problems of life and the needs of men and women. A living philosophy must answer the problems of today.

It may be that we of this modem age, who so pride ourselves on the achievements of our times, are prisoners of our age, just as the ancients and the men and women of medieval times were prisoners of their respective ages. We may delude ourselves, as others have done before us, that our way of looking at things is the only right way, leading to truth. We cannot escape from that prison or get rid entirely of that illusion, if illusion it is.

Yet I am convinced that the methods and approach of science have revolutionised human life more than anything else in the long course of history, and have opened doors and avenues of further and even more radical change, leading up to the very portals of what has long been considered the unknown. The technical achievements of science are obvious enough: its capacity to transform an economy of scarcity into one of abundance is evident, its invasion of many problems which have so far been the monopoly of philosophy is becoming more pronounced. Space- time and the quantum theory utterly changed the picture of the physical world. More recent researches into the nature of matter, the structure of the atom, the transmutation of the elements, and the transformation of electricity and light, either

into the other, have carried human knowledge much further. Man no longer sees nature as something apart and distinct from himself. Human destiny appears to become a part of nature's rhythmic energy.

All this upheaval of thought, due to the advance of science, has led scientists into a new region, verging on the metaphysical. They draw different and often contradictory conclusions. Some see in it a new unity, the antithesis of chance. Others, like Bertrand Russell say: "Academic philosophers ever since the time of Parmenides have believed the world is unity. The most fundamental of my beliefs is that this is rubbish." Or again, "Man is the product of causes which had no prevision of the end they were achieving; his origin, his growth, his hopes and fears, his loves and beliefs are but the outcome of accidental collocations of atoms." And yet the latest developments in physics have gone a long way to demonstrate a fundamental unity in nature. "The belief that all things are made of a single substance is as old as thought itself; but ours is the generation which, first of all in history, is able to receive the unity of nature, not as a baseless dogma or a hopeless aspiration, but a principle of science based on proof as sharp and clear as anything which is known."'

Old as this belief is in Asia and Europe, it is interesting to compare some of the latest conclusions of science with the fundamental ideas underlying the Advaita Vedantic theory. These ideas were that the universe is made of one substance whose form is perpetually changing, and further that the sum-total of energies remains always the same. Also that "the explanations of things are to be found within their own nature, and that no external beings or existences are required to explain what is going on in the universe," with its corollary of a self-evolving universe.

It does not very much matter to science what these vague speculations lead to, for meanwhile it forges ahead in a hundred directions, in its own precise experimental way of observation, widening the bounds of the charted region of knowledge, and changing human life in the process. Science may be on the verge of discovering vital mysteries, which yet may elude it. Still it will go on along its appointed path, for there is no end to its journeying. Ignoring for the moment the "why?" of philosophy, science will go on asking "how?", and as it finds this out it gives greater content and meaning to life, and perhaps takes us some way to answering the "why?".

Or, perhaps, we cannot cross that barrier, and the mysterious will continue to remain the mysterious, and life with all its changes will still remain a bundle of good and evil, a succession of conflicts, a curious combination of incompatible and mutually hostile urges.

Or again, perhaps, the very progress of science, unconnected with and isolated from moral discipline and ethical considerations, will lead to the concentration of power and the terrible instruments of destruction which it has made, in the hands of evil and selfish men, seeking the domination of others — and thus to the destruction of its own great achievements. Something of this kind we see happening now, and behind this war there lies this internal conflict of the spirit of man.

How amazing is this spirit of man! In spite of innumerable failings, man, throughout the ages, has sacrificed his life and all he held dear for an ideal, for truth, for faith, for country and honour. That ideal may change, but that capacity for self- sacrifice continues, and because of that, much may be forgiven to man, and it is impossible to lose hope for him. In the midst of disaster, he has not lost his dignity or his faith in the values he cherished. Plaything of nature's mighty forces, less than a speck of dust in this vast universe, he has hurled defiance at the elemental powers, and with his mind, cradle of revolution, sought to master them. Whatever gods there be, there is something godlike in man, as there is also something of the devil in him.

The future is dark, uncertain. But we can see part of the way leading to it and can tread it with firm steps, remembering that nothing that can happen is likely to overcome the spirit of man which has survived so many perils; remembering also that life, for all its ills, has joy and beauty, and that we can always wander, if we know how to, in the enchanted woods of nature.

What else is wisdom? What of man's endeavour

 Or God's high grace, so lovely and so great?

To stand from fear set free, to breathe and wait;

To hold a hand uplifted over Hate;

And shall not Loveliness be loved for ever?²

Text from: Jawaharlal Nehru, The Discovery of India

 (New Delhi: Oxford University Press, third edition 1983), pp. 24-33.

Notes

1. Karl K. Darrow, The Renaissance of Physics (New York: 1936), p. 301.
2. Chorus from The Bacchae of Euripides. Gilbert Murray's translation.

A few dates

Suggestions for further reading

Gopal, S. Jawaharlal Nehru. A Biography. 3 Volumes: 1) 1889-1947. 2) 1947-1956. 3)1956-1964.

Oxford University Press, 3rd edn., 1984.

Nehru, Jawaharlal. Autobiography. Oxford University Press, 3rd edn., 1984.

The Discovery of India. Oxford University Press, 1983.

Glimpses of World History. Oxford University Press, 1983.

Nehru, Jawaharlal. Selected Works of Jawaharlal Nehru, Series II (New Delhi, Jawaharlal Nehru

Memorial Fund), 33 volumes published.

Nehru's will and testament, June 21, 1954: "My desire to have a handful of my ashes thrown

 into the Gange at Allahabad has no religious  significance so far as I am concerned..."