सर्वेपल्ली राधाकृष्णन
सब धर्मों के हृदय में प्रत्यक्ष आध्यात्मिक अनुभव है, और यह भारतीय मत कि समस्त यथार्थ एक आत्मा है, उसे सबसे अच्छी तरह समझाता है।
पृष्ठभूमि
दार्शनिक और बाद में भारत के राष्ट्रपति: उन्होंने अद्वैत वेदांत की व्याख्या सहज-अनुभव के दर्शन के रूप में की और तुलनात्मक दर्शन की एक केंद्रीय आवाज़ बने।
मुख्य विचार
- अंतर्ज्ञान और धार्मिक अनुभव
- जीवन का आदर्शवादी दृष्टिकोण
- पूर्व–पश्चिम तुलना
प्रभाव
जिनसे प्रभावित 3
आदि शंकराचार्य
जिनसे प्रभावित
Radhakrishnan saw Shankara’s Advaita as the high point of Indian thought but read maya as the world’s dependence on Brahman rather than illusion (Indian Philosophy II, 1927). S. Radhakrishnan, Indian Philosophy II (1927); IEP “Sarvepalli Radhakrishnan”
साक्ष्य: AI मसौदा
आदि शंकराचार्य › लगभग 700–750 · प्रचलित तिथि 788–820
रवीन्द्रनाथ ठाकुर
जिनसे प्रभावित
Radhakrishnan’s The Philosophy of Rabindranath Tagore (1918) presented Tagore’s poetry as a modern voice of the spirit of the Upanishads – a humanism and spiritualism he made his own. S. Radhakrishnan, The Philosophy of Rabindranath Tagore (London 1918)
साक्ष्य: AI मसौदा
रवीन्द्रनाथ ठाकुर › 1861–1941
स्वामी विवेकानन्द
जिनसे प्रभावित
Radhakrishnan recalled how students passed round Vivekananda’s speeches and letters, stirring pride in Indian culture; he carried on Vivekananda’s presentation of Vedanta as a universal religion. R. N. Minor, Radhakrishnan: A Religious Biography (1987); IEP “Sarvepalli Radhakrishnan”
साक्ष्य: AI मसौदा
स्वामी विवेकानन्द › 1863–1902
आलोचना
जिनके द्वारा आलोचित 1
दया कृष्ण
जिनके द्वारा आलोचित
Daya Krishna called it a myth that Indian philosophy is ‘essentially spiritual’ and aimed at liberation – the picture Radhakrishnan’s Indian Philosophy (1923) had made standard. Daya Krishna, ‘Three Myths about Indian Philosophy’, Diogenes 14 (1966); repr. in Indian Philosophy: A Counter Perspective, 1991; S. Radhakrishnan, Indian Philosophy I, 1923, introduction
साक्ष्य: AI मसौदा
दया कृष्ण › 1924–2007
जिनकी आलोचना की 3
विलियम जेम्स
जिनकी आलोचना की
In the same book Radhakrishnan criticised pragmatism and James’s “pluralistic universe” as products of religious prejudice interfering with philosophy, whose honest course ends in absolute idealism. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), preface and chs. VIII–IX
साक्ष्य: AI मसौदा
विलियम जेम्स › 1842–1910
आँरी बेर्गसोन
जिनकी आलोचना की
Three chapters of The Reign of Religion in Contemporary Philosophy (1920) argue that Bergson’s philosophy, consistently thought through, leads not to pluralism but to absolute idealism. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), chs. V–VII; “Bergson and Absolute Idealism”, Mind 28 (1919)
साक्ष्य: AI मसौदा
आँरी बेर्गसोन › 1859–1941
बर्टराण्ड रसेल
जिनकी आलोचना की
A chapter of The Reign of Religion (1920) examines Russell’s new realism – not, Radhakrishnan conceded, shaped by religious bias – and concludes that it is satisfactory only where it departs from its pluralism and “makes friends with absolutism”. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), ch. XI “The New Realism of Mr. Bertrand Russell”
साक्ष्य: AI मसौदा
बर्टराण्ड रसेल › 1872–1970
कृतियाँ
हिबर्ट व्याख्यान जो प्रकृतिवाद और संशयवाद के विरुद्ध ज्ञान के स्रोत के रूप में धार्मिक अंतर्ज्ञान का बचाव करते हैं।
मत
Radhakrishnan interpreted Advaita Vedanta for a modern, international audience. Beyond sense and intellect lies intuition, an integral experience of the whole person, which is the core of all genuine religion; doctrines are only its varying expressions. The world is not illusion but dependent on the Absolute, and the spiritual life must transform society. His Indian Philosophy presented the Indian tradition as a philosophical achievement equal to that of the West, and his comparative works envisaged a meeting of East and West. Critics have found his account of Hinduism apologetic and inclusivist, measuring all religions by Vedanta; a plagiarism charge by the scholar Jadunath Sinha ended in an out-of-court settlement.
जीवन और संदर्भ
Sarvepalli Radhakrishnan was born in 1888 at Tiruttani in South India and educated at Christian mission schools and Madras Christian College. He taught at Mysore and Calcutta, was Spalding Professor of Eastern Religions and Ethics at Oxford from 1936 to 1952, and then served as India’s first Vice-President (1952–62) and second President (1962–67). He died in Madras in 1975; his birthday is celebrated in India as Teachers’ Day.
अन्य प्रमुख कृतियाँ
- Indian Philosophy (2 vols., 1923–27)
- The Hindu View of Life (1927)
- An Idealist View of Life (1932)
- Eastern Religions and Western Thought (1939)
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