<p>This <?tk 4?>review engages with <i>Bhāratīyatā kī Ātmagaveṣaṇā: Ādhunik Bhārat kī Nirmiti par Nyāyaśāstrīya Dṛṣṭi</i> (Introspection into Indianness: A Nyāya-based Perspective on the Making of Modern India), a dialogical work by Acharya Pradyot Kumar Mukhopadhyay and Dr. Udayan Vajpeyi. Eschewing the structure of a conventional treatise, the book unfolds as a reflective conversation on India’s civilizational and intellectual challenges. Mukhopadhyay critiques reformist and reductionist tendencies, the flattening pressures of modernity, and dominant views on culture, aesthetics, nationalism, and religion. He resists the portrayal of Indian culture as merely spiritual or reducible to systems like Advaita Vedānta, proposing instead a rational, Nyāya-grounded alternative. While his critique is both rich and provocative, his marked preference for Nyāya over more integrative traditions like Advaita invites scrutiny. Our objective in this review is not to dismiss his position but to raise concerns about how inclusive and accessible a reason-centred framework can be, particularly when situated within the narratives, claims, and contexts of India’s philosophically humble yet spiritually layered and embedded traditions.</p>

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Introspecting Indianness: An Analysis of Acharya P. K. Mukhopadhyay’s Nyāya-Based Perspective on the Making of Modern India

  • Rajan,
  • Rajneesh Mishra

摘要

This review engages with Bhāratīyatā kī Ātmagaveṣaṇā: Ādhunik Bhārat kī Nirmiti par Nyāyaśāstrīya Dṛṣṭi (Introspection into Indianness: A Nyāya-based Perspective on the Making of Modern India), a dialogical work by Acharya Pradyot Kumar Mukhopadhyay and Dr. Udayan Vajpeyi. Eschewing the structure of a conventional treatise, the book unfolds as a reflective conversation on India’s civilizational and intellectual challenges. Mukhopadhyay critiques reformist and reductionist tendencies, the flattening pressures of modernity, and dominant views on culture, aesthetics, nationalism, and religion. He resists the portrayal of Indian culture as merely spiritual or reducible to systems like Advaita Vedānta, proposing instead a rational, Nyāya-grounded alternative. While his critique is both rich and provocative, his marked preference for Nyāya over more integrative traditions like Advaita invites scrutiny. Our objective in this review is not to dismiss his position but to raise concerns about how inclusive and accessible a reason-centred framework can be, particularly when situated within the narratives, claims, and contexts of India’s philosophically humble yet spiritually layered and embedded traditions.