Ghurye's rigor and discipline is legendary in Indian sociological circles. In the application of theories to empirical exercises or in the use of methodologies for data collection he was not dogmatic.
He seems to have believed in practicing and encouraging disciplined eclecticism in theory and methodology. It would be appropriate to characterize Ghurye as a practitioner of theoretical pluralism. Basically interested in inductive empirical exercises and depicting Indian social reality using any source material –primarily Indological – his theoretical position bordered on laissez-faire.Ghurye's flexible approach to theory and methodology in sociology and social anthropology in sociology and social anthropology was born of his faith in intellectual freedom which is reflected in the diverse theoretical and methodological approaches.
Ghurye was initially influenced by the reality of diffusionist approach of British social anthropology but subsequently he switched on to the studies of Indian society from indological and anthropological perspectives. He emphasized on Indological approach in the study of social and cultural life in India and the elsewhere.Ghurye utilized literature in sociological studies with his profound knowledge of Sanskrit literature, extensively quoted from Vedas, Shastras, epics and poetry of Kalidasa or Bhavabhuti to shed light on the social and cultural life in India. He made use of the literature of modern writers like Bankimchandra Chatterjee as well.