By Jasbir Singh Mann, Harbans Singh Saron(editors)
COMPRISIS THE PAPERS CONTRIBUTED THERE. HAVE unique good points.
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10 It is strange that Freud, who was basing his theories on a nd interpreting the dreams of others, including those of Jung, was curiously enough anxious to conceal his own and his private life. The motive for such concealment could hardly be academic or scientific. Jung writes, “Freud had a dream-I would not think it right to air the problem it involved. I interpreted it as best I could but added that a great deal more could be said about it if he would supply me with some additional details from his private life.
Therefore, for any serious consideration of Vedanta, the above-noted factual position about the Upanisads, on which the various types of Vedanta are based, has to be kept in view. ”31 Secondly, it is also clear that the Upanisads and the sanctioned social system of the period give clear approval to the caste system. ” “The Brihadaraniyaka (VI. 2, 15-16) gives a similar account. ”36 Evidently, the Upanisadic mystic system, though other-worldly and meditational in its approach, accepts the ritualism and the caste ideology of the Vedas.
He said that Guru Nanak had given up mammon but had not withdrawn from the world, and that his sword was for the defence of the weak and the destruction of the tyrant. In short, it is the Sikh doctrine of Miri and Piri which looks odd to votaries of pacifist religions. Outside India Moses and Prophet Muhammad broke this dichotomy and each created a religious society that not only sought to tackle the socio-political problems of man but also sanctioned the use of force for a moral purpose. On account of this difference between the pacifist and non-pacifist religions and the consequent differences in conditioning by the respective traditions, persons like Toynbee are critical of the sociopolitical activities of Prophet Muhammad and Indians like Mahatma Gandhi, Rabindra Nath Tagore and Jadunath Sircar are critical of the militancy of Guru Gobind Singh.