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observes : “Religion primarily involves some immediate consciousness of transcendent realities of supreme personal worth, v tally influencing life and thought, expressing themselves in forms which are conditioned by the entire stage of development reached by the individual and his environment, and tending to become more explicit and static in mythologies, theologies, pbilosopbies, and scientific doctrines."1
Against this background, let us now compare and contrast the roles of darśana and religion in all spheres of human activity.
Darsana and religion are both essential for man to gain selfrealisation or God-realisation. Divergent views have been stated by scholars in regard to their mutual relationships. There are some who hold the view that they are identical. Some others say that they are entirely different, two poles set asunder. Whatever may be the opposing viewpoints, we cannot deny the fact that both are fundamentally essential for inan to reach higher heights of spiritual progress. Considered thus, they are supplementary to each oiher. Reason, as we know, is the differentia of man. It is the prerogative of man. When reason looks within itself, when man introspects, darśana is born : but when reason projects into the external world and translates thoughts into action, then religion arises. When religion and darsana have in common is the they are fundamental to the way of life of an individual or of a society, and it is not surprising that they should be closely connected. It is generally said that "religion is morality tinged with emotion.” Indeed, it has often been held that morality is wholly dependent on religion, that a man who has no religion cannot have any morality. Whatever may be the theories of the origin of religion, religion is born when the Truth arrived at by reason is translated into action in the form of moral codes. For instance, mere knowledge that it is good to tell the Truth' is not sufficient unless it is translated into action. Truth-speaking, would then have mere academic interest. Unless we practice speaking Truth, it will not have any meaning. However, philosophers like Socrates said, “Virtue is knowledge” and “to know virtue is to be virtuous.” According to Socrates, “Knowledge is not mere collection of informations nor academic facts, it is realisation. To know is to
1
Encyclopaedia of Religion and Ethics edited by James Hastings. (New York! T & T Claik, 1956) Vol. 10, p. 693.
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