Hinduism has given us in the form of the sannyasin its picture of the ideal man. He carries within himself the dynamism of spirit, its flame-like mobility. He has no fixed abode and is bound to no stable form of living. He is released from every form of selfishness: individual, social, and national. He does not make compromises for the sake of power, individual or collective. His behavior is unpredictable, for he does not act in obedience to the laws of the social group or the State. He is master of his own conduct. He is not subject to rules, for he has realized in himself the life which is the source of all rules and which is not itself subject to rules. The quietude of his soul is strange, for though he is tranquil within, everything about him is restless and dynamic. His element is fire, his mark is movement.
The ideal man of India is not the magnanimous man of Greece
or the valiant knight of medieval Europe, but the free man of spirit who has
attained insight into the universal source by rigid discipline and practice of
disinterested virtues, who has freed himself from the prejudices of his time
and place. It is India’s pride that she has clung fast to this ideal and
produced in every generation and in every part of the country from the time of the rishis of the Upanishads
and Buddha to Ramakrishna and Gandhi, men who strove successfully to realize
this ideal.
Dr Sravapalli Radhakrishnan
The ideal man of India is not the magnanimous man of Greece or the valiant knight of medieval Europe, but the free man of spirit...
In the context of the ideal man in India, the emphasis on the "free man of spirit" reflects a distinct cultural and philosophical outlook. Unlike the archetypal figures of ancient Greece or medieval Europe, the ideal in India seems to prioritize inner freedom and spiritual depth over external grandiosity or martial prowess.
Spiritual Depth over Magnanimity: The mention of the "magnanimous man of Greece" alludes to virtues like generosity and nobility. However, the ideal man in India, it seems, is defined by qualities that go beyond material generosity—qualities that touch the core of one's being.
Not the Valiant Knight: The rejection of the image of the "valiant knight of medieval Europe" could imply a departure from the warrior ethos that often characterized the ideal man in European medieval chivalry. Instead of valiance in battle, the focus may be on a different kind of courage—a courage to face inner struggles, to question, and to seek a higher truth.
The Free Man of Spirit: The central idea revolves around freedom of the spirit. This could be interpreted as a call for self-discovery, liberation from societal constraints, and a quest for higher consciousness. It aligns with philosophical traditions in India that emphasize the journey inward, the pursuit of self-realization, and the freedom from the cycle of birth and death (moksha).
Cultural and Philosophical Context: To understand this statement fully, one might consider the cultural and philosophical tapestry of India, which includes diverse traditions such as Hinduism, Buddhism, Jainism, and others. Concepts like dharma (righteous duty), karma (action and its consequences), and moksha (liberation) play crucial roles in shaping the ideal person in these traditions.
In essence, the ideal man in India, is he who is spiritually awakened, free from external attachments, and engaged in a profound inner journey. This perspective reflects the rich tapestry of philosophical thought and cultural values that have evolved over millennia in the Indian subcontinent.