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intention of preserving dharmic sanctity, instead of theological obscurantism is strikingly important. Baudha darśana too is nontheological and has clear affinity with moral outlook. Its regard for dhamma in the sense of preserving secular morality is, no doubt, remarkable. Both Sämkhya-yoga and Nyāya-Vaiseṣika philosophers are primarily set in a non-theistic setup and such philosophies never stand against the operation of secular morality. The Mīmāmsaka's distinction between descriptive and prescriptive utterances (siddharthavākyas and vidhāyaka-vākyas) is logically significant and it goes a long way in the field of linguistic philosophy. Such account in matters of philosophizing never stands the way of undertaking moral practices at the social front. The Vedāntins, particularly the Advaitins, despite their propagating non-dualism at the theoretical plane, has never obstructed the smooth conduct of empirical living. The recognition of dharma, artha and kāma in the social situation is quite important. In fact, the very notion of jīvana-mukti and loka-samgraha pave the way for a proper composition of all the three values and that is never construed as dharma-viruddha but as dharmānukūla (not against morality but for morality). The theistic Vedantins, despite their leaning for a theistic framework, have not downgraded the dharmic order in the secular front. The modern dharmic reformative moves by Gandhi, Vivekananda and others are also good addition in this regard.
Darśana, as critical enquiry, has never stood against dharmic cetanā (moral awareness). The significance of moral sense is never belittled in the Indian philosophical tradition. It has been well stated that dharma is under all circumstances to be preferred Even it is held that dharma is the supreme aim. This clearly vindicates that dharma is held as fully autonomous and is not controlled by any higher principle, spiritual or theological entity. Dharma is secular and that is now it is relevant in all ages.
