Dr sarvepalli radhakrishnan biography in tamil

In the Assembly, he intervened on minorities issues and objectives resolution debates. Subsequently, he was deputed as the Indian Ambassador to the Soviet Union till Subsequently, in the year , he went on to become the 2nd President of India succeeding Dr Rajendra Prasad. He served his post till and retired from public life. Radhakrishnan died on April 17, Radhakrishnan was a renowned scholar and published extensively on philosophy and religion.

His M. A thesis, titled the Ethics of Vedanta and Its Metaphysical Presuppositions , is also considered an invaluable source on the interplay between ethics and Vedanta. In the course of his writing career, he authored several commentaries on Indian works including the Bhagavad-Gita, Brahma Sutra, Upanishads and the Prasthanatraya.

In his lifetime, he was also nominated 16 times for the Nobel Prize in Literature. Constituent Assembly Members Sarvepalli Radhakrishnan - Committee Memberships None. Biography Key Speeches Resources. Key Writings: S. Estlin Carpenter at Manchester College. This gave him the opportunity to lecture to the students of the University of Oxford on Comparative Religion.

For his services to education he was knighted by George V in the June Birthday Honours , [ web 4 ] and formally invested with his honour by the Governor-General of India , the Earl of Willingdon , in April He was the vice-chancellor of Andhra University from to During his first convocation address, he spoke about his native Andhra as,. We, the Andhras, are fortunately situated in some respects.

I firmly believe that if any part of India is capable of developing an effective sense of unity it is in Andhra. The hold of conservatism is not strong. Our generosity of spirit and openness of mind are well -known. Our social instinct and suggestibility are still active. Our moral sense and sympathetic imagination are not much warped by dogma. Our women are relatively more free.

Love of the mother-tongue binds us all. That same year, and again in , he was nominated for the Nobel Prize in Literature, although this nomination process, as for all laureates, was not public at the time. Further nominations for the awards continued steadily throughout the s. In Pt. Radhakrishnan started his political career "rather late in life", after his successful academic career.

He was one of those stalwarts who attended Andhra Mahasabha in where he seconded the idea of renaming Ceded Districts division of Madras Presidency as Rayalaseema. In he was nominated to the League of Nations Committee for Intellectual Cooperation , where after "in Western eyes he was the recognized Hindu authority on Indian ideas and a persuasive interpreter of the role of Eastern institutions in contemporary society.

He was also elected to the Constituent Assembly of India. Radhakrishnan was elected as the first Vice President of India in , and elected as the second President of India — Radhakrishnan did not have a background in the Congress Party, nor was he active in the Indian independence movement. He was the politician in shadow. He had always defended Hindu culture against uninformed Western criticism and had symbolized the pride of Indians in their own intellectual traditions.

When Radhakrishnan became the President of India, some of his students and friends requested him to allow them to celebrate his birthday, on 5 September. He replied,. Instead of celebrating my birthday, it would be my proud privilege if September 5th is observed as Teachers' Day. His birthday has since been celebrated as Teacher's Day in India.

Along with G. Birla and some other social workers in the pre-independence era, Radhakrishnan formed the Krishnarpan Charity Trust. He was against State institutions imparting denominational religious instruction as it was against the secular vision of the Indian State. Radhakrishnan tried to bridge eastern and western thought, [ 38 ] defending Hinduism against "uninformed Western criticism", [ 4 ] but also incorporating Western philosophical and religious thought.

Radhakrishnan was one of the most prominent spokesmen of Neo-Vedanta.

Dr sarvepalli radhakrishnan biography in tamil

According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real. Radhakrishnan discernes eight sorts of experience: [ web 1 ]. For Radhakrishnan, theology and creeds are intellectual formulations, and symbols of religious experience or "religious intuitions". Radhakrishnan saw Hinduism as a scientific religion based on facts, apprehended via intuition or religious experience.

They are the pioneer researchers in the realm of the spirit who saw more in the world than their followers. Their utterances are not based on transitory vision but on a continuous experience of resident life and power. When the Vedas are regarded as the highest authority, all that is meant is that the most exacting of all authorities is the authority of facts.

The worshippers of the absolute are of the highest rank; second to them are the worshippers of the personal God; then come the worshippers of the incarnations of Rama, Krishna, Buddha; below them are those who worship deities, ancestors, and sages, and lowest of all are the worshippers of petty forces and spirits. The deities of some men are in water i.

The man of action finds his God in fire, the man of feeling in the heart, and the feeble minded in the idol, but the strong in spirit find God everywhere". The seers see the supreme in the self, and not the images. To Radhakrishnan, Advaita Vedanta was the best representative of Hinduism, as being grounded in intuition, in contrast to the "intellectually mediated interpretations" [ web 1 ] of other religions.

The Vedanta is not a religion, but religion itself in its most universal and deepest significance. Radhakrishnan saw other religions, "including what Dr. Radhakrishnan understands as lower forms of Hinduism," [ web 1 ] as interpretations of Advaita Vedanta, thereby Hinduising all religions. Although Radhakrishnan was well-acquainted with western culture and philosophy, he was also critical of them.

He stated that Western philosophers, despite all claims to objectivity , were influenced by theological influences of their own culture. Radhakrishnan was one of world's best and most influential twentieth-century scholars of comparative religion and philosophy. Radhakrishnan's defence of the Hindu traditions has been highly influential, [ 39 ] both in India and the western world.

In India, Radhakrishnan's ideas contributed to the formation of India as a nation-state. In figures such as Vivekananda and Radhakrishnan we witness Vedanta traveling to the West, where it nourished the spiritual hunger of Europeans and Americans in the early decades of the twentieth century. Nor would it be possible to find a more excellent example of a living "bridge" between the East and the West than Professor Radhakrishnan.

Steeped, as Radhakrishnan has been since his childhood, in the life, traditions, and philosophical heritage of his native India, he has also struck deep roots in Western philosophy, which he has been studying tirelessly ever since his undergraduate college-days in Madras Christian College, and in which he is as thoroughly at home as any Western philosopher.

Radhakrishnan's concern for experience and his extensive knowledge of the Western philosophical and literary traditions has earned him the reputation of being a bridge-builder between India and the West. He often appears to feel at home in the Indian as well as the Western philosophical contexts, and draws from both Western and Indian sources throughout his writing.

Because of this, Radhakrishnan has been held up in academic circles as a representative of Hinduism to the West. His lengthy writing career and his many published works have been influential in shaping the West's understanding of Hinduism, India, and the East. Radhakrishnan's ideas have also received criticism and challenges, for their perennialist [ 40 ] [ 52 ] and universalist claims, [ 53 ] [ 54 ] and the use of an east—west dichotomy.

According to Radhakrishnan, there is not only an underlying "divine unity" [ 52 ] from the seers of the Upanishads up to modern Hindus like Tagore and Gandhi, [ 52 ] but also "an essential commonality between philosophical and religious traditions from widely disparate cultures. Social-constructionists give an alternative approach to religious experience, in which such "experiences" are seen as being determined and mediated by cultural determinants: [ 39 ] [ 55 ] [ note 6 ].

Religions, too, rely not so much on individual experiences or on innate feelings — like a sensus numinosus Rudolf Otto — but rather on behavioral patterns acquired and learned in childhood. Rinehart also points out that "perennialist claims notwithstanding, modern Hindu thought is a product of history", [ 52 ] which "has been worked out and expressed in a variety of historical contexts over the preceding two hundreds years.

According to Richard King, the elevation of Vedanta as the essence of Hinduism, and Advaita Vedanta as the "paradigmatic example of the mystical nature of the Hindu religion" [ 59 ] by colonial Indologists but also neo-Vedantins served well for the Hindu nationalists , who further popularised this notion of Advaita Vedanta as the pinnacle of Indian religions.

Indian nationalist leaders continued to operate within the categorical field generated by politicized religion [ Sarvepalli Radhakrishnan's statement — "[t]he Vedanta is not a religion but religion itself in its " most universal and deepest significance " — is fairly typical. Rinehart also criticises the inclusivity of Radhakrishnan's approach, since it provides "a theological scheme for subsuming religious difference under the aegis of Vedantic truth.

Colonialism left deep traces in the hearts and minds of the Indian people, influencing the way they understood and represented themselves. According to Hawley, Radhakrishnan's division between East and West, the East being spiritual and mystical, and the West being rationalist and logical in its forms of knowledge, was constructed during the 18th and 19th centuries.

Arguably, these characterisations are "imagined" in the sense that they reflect the philosophical and religious realities of neither "East' nor West. Since the s, the colonial influences on the 'construction' and 'representation' of Hinduism have been the topic of debate among scholars of Hinduism. Western Indologists are trying to come to more neutral and better-informed representations of India and its culture, while Indian scholars are trying to establish forms of knowledge and understanding which are grounded in and informed by Indian traditions, instead of being dominated by western forms of knowledge and understanding.

Radhakrishnan's appointment, as a southerner, to "the most important chair of philosophy in India" in the north, was resented by a number of people from the Bengali intellectual elite, and The Modern Review , which was critical of the appointment of non-Bengalis, became the main vehicle of criticism. Yet, in an editor's note, The Modern Review acknowledged that "As professor's Radhakrishnan's book has not been received for review in this Journal, The Modern Review is not in a position to form any opinion on it.

In the January issue of The Modern Review , the Bengali philosopher Jadunath Sinha made the claim that parts of his doctoral thesis, Indian Psychology of Perception , published in , were copied by his teacher Radhakrishnan into the chapter on "The Yoga system of Patanjali" in his book Indian Philosophy II , published in He further argued that he was lecturing on the subject before publishing his book, and that his book was ready for publication in , before Sinha's thesis was published.

Scholars such as Kuppuswami Sastri, Ganganath Jha , and Nalini Ganguli confirmed that Radhakrishnan was distributing the notes in question since In Summer , the dispute escalated into a juristic fight. Responding to the alleged "systematic effort [ Commemorative stamps released by India Post by year -. Sarvepalli Radhakrishna is a documentary film about Radhakrishnan, directed by N.

Thapa, produced by the Government of India 's Films Division. Contents move to sidebar hide. Article Talk. Read Edit View history. Tools Tools. Download as PDF Printable version. In other projects. Wikimedia Commons Wikiquote Wikisource Wikidata item. President of India from to For other people with this name, see Radhakrishnan name. In this Telugu name , the surname is Sarvepalli.

Sarvepalli Sivakamu. Politician professor vice-chancellor. Philosopher academic. Philosophy Indology. Indian philosophy Indian religions. Moksha Anubhava Turiya Jivanmukta Sahaja. Poonja Vijnanabhiksu. Monasteries and Orders. Academic Paul Deussen Daniel H. Teachers Acharyas. Ramanuja Vedanta Desika. Madhvacharya Jayatirtha Vyasatirtha. Chaitanya Mahaprabhu.

Tantra Shakta. Vivekananda Aurobindo Radhakrishnan. Major texts. Early life and education [ edit ]. Education [ edit ]. Personal life [ edit ]. Academic career [ edit ]. Political career [ edit ]. Teacher's Day [ edit ]. Charity [ edit ]. Role in Constituent Assembly [ edit ]. Global policy [ edit ]. Philosophy [ edit ]. Advaita Vedanta [ edit ].

Intuition and religious experience [ edit ]. See also: Mystical experience and Religious experience. Classification of religions [ edit ]. Influence [ edit ]. Appraisal [ edit ]. Criticism and context [ edit ]. Perennialism [ edit ]. Main article: Perennial philosophy. Universalism, communalism and Hindu nationalism [ edit ]. Post-colonialism [ edit ].

Main articles: Orientalism and Post-colonialism. Feud with The Modern Review [ edit ]. Awards and honours [ edit ]. National honours [ edit ]. Foreign honours [ edit ]. Other awards [ edit ]. In popular culture [ edit ]. Quotes [ edit ]. This page is a candidate for copying over to Wikiquote using the Transwiki process. If the page can be expanded into an encyclopedic article, rather than a list of quotations, please do so and remove this message.

Bibliography [ edit ]. Works by Radhakrishnan [ edit ]. Biographies and monographs on Radhakrishnan [ edit ]. See also [ edit ]. Citations [ edit ]. Notes [ edit ]. Nicholas F. Aurobindo, in his The Life Divine , declares that he has moved from Sankara's "universal illusionism" to his own "universal realism" , defined as metaphysical realism in the European philosophical sense of the term.

It was developed by nineteenth-century Indologists, [ 46 ] [ 47 ] and was highly influential in the understanding of Hinduism, both in the west and in India. According to several modern interpretators, especially Radakrishnan, Shankara emphasises the role of personal experience anubhava in ascertaining the validity of knowledge. Thus Radhakrishnan's view of experience as the core of religious truth effectively leads to harmony only when and if other religions are willing to assume a position under the umbrella of Vedanta.

We might even say that the theme of neo-Hindu tolerance provided the Hindu not simply with a means to claiming the right to stand alongside the other world religions, but with a strategy for promoting Hinduism as the ultimate form of religion itself. The complexities of Asian nationalism are to be seen and understood in the context of colonialism, modernisation and nation-building.

Suzuki , who conjuncted Zen to Japanese nationalism and militarism , in defence against both western hegemony and the pressure on Japanese Zen during the Meiji Restoration to conform to Shinbutsu Bunri. Balagangadhara , The Heathen in his Blindness According to Gopal, Radhakrishnan filed his lawsuit in the summer of , to which Sinha filed a clounter-claim.

An Oxford Professor of Eastern Religions and Ethics, he consistently advocated non-aggression in India's conflicts with neighbouring Pakistan. His accessible writings underscored his country's religious heritage and sought to convey a universal reality of God that embraced love and wisdom for all people. References [ edit ]. New York Times.

Archived from the original on 12 December Retrieved 2 September Social Research. S2CID Archived PDF from the original on 17 April Retrieved 6 December University of California Press. ISBN An Introduction to Hinduism. Cambridge University Press. Internet Encyclopedia of Philosophy. Archived from the original on 16 January Retrieved 5 September Archived from the original on 15 September Retrieved 15 September Pustak Mahal — via Google Books.

The Hindu. Archived from the original on 3 September Retrieved 28 July Rajya Sabha Sarvepalli Radhakrishnan: a commemorative volume, — PDF. Prentice-Hall of India. Archived PDF from the original on 20 October Retrieved 31 August Hindustan Times. Archived from the original on 16 October Retrieved 7 July Retrieved 29 July Internet Archive.

Archived from the original PDF on 28 November The Philosophy of Sarvepalli Radhakrishnan. Motilall Banarsidass. My Search for Truth. Schilpp, P. International Journal of Ethics. ISSN X. JSTOR ISSN Concise Encyclopaedia of India. Retrieved 27 June Encyclopaedia of Eminent Thinkers. Concept Publishing Company. Junior Diamond. Presidents of India,