|2nd President of India|
13 May 1962 –13 May 1967
|Vice President||Zakir Hussain|
|Preceded by||Rajendra Prasad|
|Succeeded by||Zakir Hussain|
|1st Vice President of India|
13 May 1952 –12 May 1962
|Prime Minister||Jawaharlal Nehru|
|Preceded by||Position Established|
|Succeeded by||Zakir Hussain|
|2nd Ambassador of India to Soviet Union|
12 July 1949 –12 May 1952
|Preceded by||Vijaya Lakshmi Pandit|
|Succeeded by||K. P. S. Menon|
|4th Vice-Chancellor of Banaras Hindu University|
|Preceded by||Pandit Madan Mohan Malaviya|
|Succeeded by||Amarnath Jha|
5 September 1888
Thiruttani,Madras Presidency,British India
(present-day Tamil Nadu,India)
|Died||17 April 1975 86) (aged|
|Children||6,5 daughters and an only son Sarvepalli Gopal|
|Known for||the Indian Philosophy:2 volume set|
|Part of a series on|
| Hindu philosophy |
|Part of a series on|
Sarvepalli Radhakrishnan ( pronunciation (help·info); 5 September 1888 – 17 April 1975), natively Radhakrishnayya, was an Indian philosopher and politician who served as the 2nd President of India from 1962 to 1967 and 1st Vice President of India from 1952 to 1962. He was also the 2nd Ambassador of India to Soviet Union from 1949 to 1952 & 4th Vice-Chancellor of Banaras Hindu University from 1939 to 1948.
One of the most distinguished twentieth-century scholars of comparative religion and philosophy,Radhakrishnan held the King George V Chair of Mental and Moral Science at the University of Calcutta from 1921 to 1932 and Spalding Chair of Eastern Religion and Ethics at University of Oxford from 1936 to 1952.
Radhakrishnan's philosophy was grounded in Advaita Vedanta, reinterpreting this tradition for a contemporary understanding.He defended Hinduism against what he called "uninformed Western criticism", contributing to the formation of contemporary Hindu identity. He has been influential in shaping the understanding of Hinduism, in both India and the west, and earned a reputation as a bridge-builder between India and the West.
Radhakrishnan was awarded several high awards during his life, including a knighthood in 1931, the Bharat Ratna, the highest civilian award in India, in 1954, and honorary membership of the British Royal Order of Merit in 1963. He was also one of the founders of Helpage India, a non profit organisation for elderly underprivileged in India. Radhakrishnan believed that "teachers should be the best minds in the country". Since 1962, his birthday has been celebrated in India as Teachers' Day on 5 September every year.
Radhakrishnan was born as Sarvepalli Radhakrishnayya into a Telugu-speaking family of Sarvepalli Veeraswami and Sithammain Tiruttani of Madras district in the erstwhile Madras Presidency now in Tiruvallur district of Tamil Nadu. His family hails from Sarvepalli village in Nellore district of Andhra Pradesh. His early years were spent in Thiruttani and Tirupati. His father was a subordinate revenue official in the service of a local zamindar (local landlord). His primary education was at K. V. High School at Thiruttani. In 1896 he moved to the Hermansburg Evangelical Lutheran Mission School in Tirupati and Government High Secondary School, Walajapet.
Radhakrishnan was awarded scholarships throughout his academic life. He joined Voorhees College in Vellore for his high school education. After his F.A. (First of Arts) class, he joined the Madras Christian College (affiliated to the University of Madras) at the age of 16. He graduated from there in 1907, and also finished his Masters from the same college.
Radhakrishnan studied philosophy by chance rather than choice. Being a financially constrained student, when a cousin who graduated from the same college passed on his philosophy textbooks to Radhakrishnan, it automatically decided his academics course.
Sarvepalli wrote his bachelor's degree thesis on "The Ethics of the Vedanta and its Metaphysical Presuppositions". [ citation needed ] Radhakrishnan's thesis was published when he was only twenty. According to Radhakrishnan himself, the criticism of Hogg and other Christian teachers of Indian culture "disturbed my faith and shook the traditional props on which I leaned." Radhakrishnan himself describes how, as a student,It "was intended to be a reply to the charge that the Vedanta system had no room for ethics." Two of his professors, Rev. William Meston and Dr. Alfred George Hogg, commended Radhakrishnan's dissertation.
The challenge of Christian critics impelled me to make a study of Hinduism and find out what is living and what is dead in it. My pride as a Hindu, roused by the enterprise and eloquence of Swami Vivekananda, was deeply hurt by the treatment accorded to Hinduism in missionary institutions.
This led him to his critical study of Indian philosophy and religionand a lifelong defence of Hinduism against "uninformed Western criticism". At the same time, Radhakrishnan commended Professor Hogg as 'My distinguished teacher,' and as "one of the greatest Christian thinkers we had in India.' Besides, Professor William Skinner, who was acting Principal of the College, gave a testimonial saying "he is one of the best men we have had in the recent years", which enabled him to get the first job in Presidency College. In reciprocation, Radhakrishnan dedicated one of his early books to William Skinner.
The Spirit of Abheda
Radhakrishnan expresses his anguish, against the British critics, in The Ethics of the Vedanta.Here he wrote, "it has become philosophic fashion of the present day to consider the Vedanta system a non-ethical one." He quotes a German-born philologist and Orientalist, who lived and studied in Britain for most of his life, Max Muller as stating, "The Vedanta philosophy has not neglected the important sphere of ethics; but on the contrary, we find ethics in the beginning, ethics in the middle, and ethics in the end, to say nothing of the fact that minds, so engrossed with divine things as Vedanta philosophers, are not likely to fall victims to the ordinary temptations of the world, the flesh, and other powers."
Radhakrishnan then explains how this philosophy requires us (people) to look upon all creations as one. As non-different. This is where he introduces "The Spirit of Abheda".He quotes, "In morals, the individual is enjoined to cultivate a Spirit of Abheda, or non-difference." Thus he mentions how this "naturally leads to the ethics of love and brotherhood".
"Every other individual is to be regarded as your co-equal, and treated as an end, not a means."
"The Vedanta requires us to respect human dignity and demands the recognition of man as man."
Radhakrishnan was married to Sivakamu,a distant cousin, at the age of 16. As per tradition the marriage was arranged by the family. The couple had five daughters named Padmavati, Rukmini, Sushila, Sundari and Shakuntala. They also had a son named Sarvepalli Gopal who went on to a notable career as a historian. Many of Radhakrishnan's family members including his grandchildren and great-grandchildren have pursued a wide range of careers in academia, public policy, medicine, law, banking, business, publishing and other fields across the world. Sivakamu died on 26 November 1956. They were married for about 53 years.
In April 1909, Radhakrishnan was appointed to the Department of Philosophy at the Madras Presidency College. Thereafter, in 1918, he was selected as Professor of Philosophy by the University of Mysore, where he taught at its Maharaja's College, Mysore.By that time he had written many articles for journals of repute like The Quest, Journal of Philosophy and the International Journal of Ethics. He also completed his first book, The Philosophy of Rabindranath Tagore. He believed Tagore's philosophy to be the "genuine manifestation of the Indian spirit". His second book, The Reign of Religion in Contemporary Philosophy was published in 1920.
In 1921 he was appointed as a professor in philosophy to occupy the King George V Chair of Mental and Moral Science at the University of Calcutta. He represented the University of Calcutta at the Congress of the Universities of the British Empire in June 1926 and the International Congress of Philosophy at Harvard University in September 1926. Another important academic event during this period was the invitation to deliver the Hibbert Lecture on the ideals of life which he delivered at Manchester College, Oxford in 1929 and which was subsequently published in book form as An Idealist View of Life.
In 1929 Radhakrishnan was invited to take the post vacated by Principal J. 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 1931 Birthday Honours, : 9 preferring instead his academic title of 'Doctor'.and formally invested with his honour by the Governor-General of India, the Earl of Willingdon, in April 1932. However, he ceased to use the title after Indian independence,
He was the vice-chancellor of Andhra University from 1931 to 1936. 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.
In 1936 Radhakrishnan was named Spalding Professor of Eastern Religions and Ethics at the University of Oxford, and was elected a Fellow of All Souls College. That same year, and again in 1937, 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 award would continue steadily into the 1960s. In 1939 Pt. Madan Mohan Malaviya invited him to succeed him as the Vice-Chancellor of Banaras Hindu University (BHU).He served as its Vice-Chancellor till January 1948.
Radhakrishnan started his political career "rather late in life", after his successful academic career.His international authority preceded his political career. He was one of those stalwarts who attended Andhra Mahasabha in 1928 where he seconded the idea of renaming Ceded Districts division of Madras Presidency as Rayalaseema. In 1931 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." When India became independent in 1947, Radhakrishnan represented India at UNESCO (1946–52) and was later Ambassador of India to the Soviet Union, from 1949 to 1952. He was also elected to the Constituent Assembly of India. Radhakrishnan was elected as the first Vice-President of India in 1952, and elected as the second President of India (1962–1967).
Radhakrishnan did not have a background in the Congress Party, nor was he active in the struggle against British rules. He was the politician in shadow.[ further explanation needed ] His motivation lay in his pride of Hindu culture, and the defence of Hinduism against "uninformed Western criticism". According to the historian Donald Mackenzie Brown,
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. D. 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,defending Hinduism against "uninformed Western criticism", but also incorporating Western philosophical and religious thought.
Radhakrishnan was one of the most prominent spokesmen of Neo-Vedanta.His metaphysics was grounded in Advaita Vedanta, but he reinterpreted Advaita Vedanta for a contemporary understanding. He acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman. Radhakrishnan also reinterpreted Shankara's notion of maya . According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."
"Intuition",synonymously called "religious experience", has a central place in Radhakrishnan's philosophy as a source of knowledge which is not mediated by conscious thought. His specific interest in experience can be traced back to the works of William James (1842–1910), F. H. Bradley (1846–1924), Henri Bergson (1859–1941), and Friedrich von Hügel (1852–1925), and to Vivekananda (1863–1902), who had a strong influence on Sarvepalli's thought. According to Radhakrishnan, intuition is of a self-certifying character (svatassiddha), self-evidencing (svāsaṃvedya), and self-luminous (svayam-prakāsa). In his book An Idealist View of Life, he made a powerful case for the importance of intuitive thinking as opposed to purely intellectual forms of thought. According to Radhakrishnan, intuition plays a specific role in all kinds of experience.
Radhakrishnan discernes five sorts of experience:
For Radhakrishnan, theology and creeds are intellectual formulations, and symbols of religious experience or "religious intuitions".Radhakrishnan qualified the variety of religions hierarchically according to their apprehension of "religious experience", giving Advaita Vedanta the highest place:
Radhakrishnan saw Hinduism as a scientific religion based on facts, apprehended via intuition or religious experience.According to Radhakrishnan, "[i]f philosophy of religion is to become scientific, it must become empirical and found itself on religious experience". He saw this empiricism exemplified in the Vedas:
The truths of the ṛṣis are not evolved as the result of logical reasoning or systematic philosophy but are the products of spiritual intuition, dṛṣti or vision. The ṛṣis are not so much the authors of the truths recorded in the Vedas as the seers who were able to discern the eternal truths by raising their life-spirit to the plane of universal spirit. 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.
From his writings collected as The Hindu View of Life, Upton Lectures, Delivered at Manchester College, Oxford, 1926: "Hinduism insists on our working steadily upwards in improving our knowledge of God. 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.e., bathing places), those of the most advanced are in the heavens, those of the children (in religion) are in the images of wood and stone, but the sage finds his God in his deeper self. 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"of other religions. He objected against charges of "quietism" and "world denial", instead stressing the need and ethic of social service, giving a modern interpretation of classical terms as tat-tvam-asi. According to Radhakrishnan, Vedanta offers the most direct intuitive experience and inner realisation, which makes it the highest form of religion:
The Vedanta is not a religion, but religion itself in its most universal and deepest significance.
Radhakrishnan saw other religions, "including what Dr. S. Radhakrishnan understands as lower forms of Hinduism,"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'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.Soon after his arrival in Calcutta in 1921, Radhakrishnan's writings were regularly criticised in The Modern Review. When Radhakrishnan published his Indian Philosophy in two volumes (1923 and 1927), The Modern Review questioned his use of sources, criticising the lack of references to Bengali scholars. 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 1929 issue of The Modern Review, the Bengali philosopher Jadunath Sinha made the claim that parts of his 1922 doctoral thesis, Indian Psychology of Perception, published in 1925, were copied by his teacher Radhakrishnan into the chapter on "The Yoga system of Patanjali" in his book Indian Philosophy II, published in 1927.Sinha and Radhakrishnan exchanged several letters in the Modern Review, in which Sinha compared parts of his thesis with Radhakrishnan's publication, presenting altogether 110 instances of "borrowings." Radhakrishnan felt compelled to respond, stating that Sinha and he had both used the same classical texts, his translation were standard translations, and that similarities in translations were therefore unavoidable. He further argued that he was lecturing on the subject before publishing his book, and that his book was ready for publication in 1924, 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 1922.Ramananda Chatterjee, the editor of The Modern Review, refused to publish a letter by Nalini Ganguli confirming this fact, while continuing publishing Sinha's letters. The General Editor of Radhakrishnan's publisher, professor Muirhead, further confirmed that the publication was delayed for three years, due to his stay in the United States.
Responding to this "systematic effort [...] to destroy Radhakrishnan's reputation as a scholar and a public figure,"Summer 1929 the dispute escalated into a juristic fight, with Radhakrishnan filing a suit for defamation of character against Sinha and Chatterjee, demanding Rs. 100,000 for the damage done, and Sinha filing a case against Radhakrishnan for copyright infringement, demanding Rs. 20,000. The suits were settled in May 1933, the terms of the settlement were not disclosed, and "all the allegations made in the pleadings and in the columns of the Modern Review were withdrawn."
Radhakrishnan was one of India's best and most influential twentieth-century scholars of comparative religion and philosophy.
Radhakrishnan's defence of the Hindu traditions has been highly influential,both in India and the western world. In India, Radhakrishnan's ideas contributed to the formation of India as a nation-state. Radhakrishnan's writings contributed to the hegemonic status of Vedanta as "the essential world view of Hinduism". In the western world, Radhakrishnan's interpretations of the Hindu tradition, and his emphasis on "spiritual experience", made Hinduism more readily accessible for a western audience, and contributed to the influence Hinduism has on modern spirituality:
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.
Radhakrishnan has been highly appraised. According to Paul Artur Schillp:
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.
And according to Hawley:
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 perennialistand universalist claims, and the use of an east–west dichotomy.
According to Radhakrishnan, there is not only an underlying "divine unity"from the seers of the Upanishads up to modern Hindus like Tagore and Gandhi, but also "an essential commonality between philosophical and religious traditions from widely disparate cultures." This is also a major theme in the works of Rene Guenon, the Theosophical Society, and the contemporary popularity of eastern religions in modern spirituality. Since the 1970s, the Perennialist position has been criticised for its essentialism. Social-constructionists give an alternative approach to religious experience, in which such "experiences" are seen as being determined and mediated by cultural determinants:
As Michaels notes:
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",which "has been worked out and expressed in a variety of historical contexts over the preceding two hundreds years." This is also true for Radhakrishan, who was educated by missionaries and, like other neo-Vedantins used the prevalent western understanding of India and its culture to present an alternative to the western critique.
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"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. It
...provided an opportunity for the construction of a nationalist ideology that could unite Hindus in their struggle against colonial oppression.
This "opportunity" has been criticised. According to Sucheta Mazumdar and Vasant Kaiwar,
... Indian nationalist leaders continued to operate within the categorical field generated by politicized religion [...] Extravagant claims were made on behalf of Oriental civilization. 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."According to Rinehart, the consequence of this line of reasoning is communalism, the idea that "all people belonging to one religion have common economic, social and political interests and these interests are contrary to the interests of those belonging to another religion." Rinehart notes that Hindu religiosity plays an important role in the nationalist movement, and that "the neo-Hindu discourse is the unintended consequence of the initial moves made by thinkers like Rammohan Roy and Vivekananda." Yet Rinehart also points out that it is
...clear that there isn't a neat line of causation that leads from the philosophies of Rammohan Roy, Vivekananda and Radhakrishnan to the agenda of [...] militant Hindus.
Colonialism left deep traces in the hearts and minds of the Indian people, influencing the way they understood and represented themselves.The influences of "colonialist forms of knowledge" can also be found in the works of Radhakrishnan. According to Hawley, Radhakrishnan's division between East and West, the East being spiritual and mystical, and the West being rationalist and colonialist in its forms of knowledge constructed during the 18th and 19th centuries. Arguably, these characterizations are "imagined" in the sense that they reflect the philosophical and religious realities of neither "East' nor West."
Since the 1990s, 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.
Commemorative stamps released by India Post (by year) -
Sarvepalli Radhakrishna (1988) is a documentary film about Radhakrishnan, directed by N. S. Thapa, produced by the Government of India's Films Division.
Several books have been published on Radhakrishnan:
Hinduism is variously defined as an Indian religion, a set of religious beliefs or practices, a religious tradition, a way of life, or dharma—a religious and universal order by which followers abide. As a religion it is the world's third-largest, with over 1.2–1.35 billion followers, or 15–16% of the global population, known as Hindus. The word Hindu is an exonym, and while Hinduism has been called the oldest religion in the world, many practitioners refer to their religion as Sanātana Dharma, a modern usage, which refers to the idea that its origins lie beyond human history, as revealed in the Hindu texts. Another endonym is Vaidika dharma, the 'dharma related to the Vedas.'
Indian religions, sometimes also termed Dharmic religions or Indic religions, are the religions that originated in the Indian subcontinent. These religions, which include Hinduism, Jainism, Buddhism, and Sikhism, are also classified as Eastern religions. Although Indian religions are connected through the history of India, they constitute a wide range of religious communities, and are not confined to the Indian subcontinent.
Swami Vivekananda, born Narendranath Datta, was an Indian Hindu monk, philosopher, author, religious teacher, and the chief disciple of the Indian mystic Ramakrishna. He was a key figure in the introduction of Vedanta and Yoga to the Western world; and is credited with raising interfaith awareness, and bringing Hinduism to the status of a major world religion. Vivekananda became a popular figure after the 1893 Parliament of Religions in Chicago, where he began his famous speech with the words, "Sisters and brothers of America...," before introducing Hinduism to Americans. He was so impactful at the Parliament that an American newspaper described him as, “an orator by divine right and undoubtedly the greatest figure at the Parliament”. After great success at the Parliament, in the subsequent years, Vivekananda delivered hundreds of lectures across the United States, England and Europe, disseminating the core tenets of Hindu philosophy, and founded the Vedanta Society of New York and the Vedanta Society of San Francisco, both of which became the foundations for Vedanta Societies in Western world.
The Upanishads are late Vedic Sanskrit texts that supplied the basis of later Hindu philosophy. They are the most recent part of the Vedas, the oldest scriptures of Hinduism, and deal with meditation, philosophy, consciousness, and ontological knowledge; earlier parts of the Vedas deal with mantras, benedictions, rituals, ceremonies, and sacrifices. While among the most important literature in the history of Indian religions and culture, the Upanishads document a wide variety of "rites, incarnations, and esoteric knowledge" departing from Vedic ritualism and interpreted in various ways in the later commentarial traditions. Of all Vedic literature, the Upanishads alone are widely known, and their diverse ideas, interpreted in various ways, informed the later traditions of Hinduism.
Vedanta, also Uttara Mīmāṃsā, is one of the six (āstika) schools of Hindu philosophy. Literally meaning "end of the Vedas", Vedanta reflects ideas that emerged from, or were aligned with, the speculations and philosophies contained in the Upanishads, specifically, knowledge and liberation. Vedanta contains many sub-traditions, all of which are based on a common group of texts called the "Three Sources" (prasthānatrayī): the Upanishads, the Brahma Sutras and the Bhagavad Gita.
Advaita Vedanta is a Hindu sādhanā, a path of spiritual discipline and experience, and the oldest extant tradition of the orthodox Hindu school Vedānta. The term Advaita refers to the idea that Brahman alone is ultimately real, while the transient phenomenal world is an illusory appearance (maya) of Brahman. In this view, (jiv)Ātman, the experiencing self, and Ātman-Brahman, the highest Self and Absolute Reality, is non-different. The jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies.
Hindu philosophy encompasses the philosophies, world views and teachings of Hinduism that emerged in Ancient India which include six systems (shad-darśana) – Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. In Indian tradition, the word used for philosophy is Darshana, from the Sanskrit root drish.
Indian philosophy refers to philosophical traditions of the Indian subcontinent. A traditional Hindu classification divides āstika and nāstika schools of philosophy, depending on one of three alternate criteria: whether it believes the Vedas as a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.
In spirituality, nondualism, mainly called nonduality and also called interconnectedness; and nondual awareness, is a fuzzy concept for which many definitions can be found, including: a rejection of dualistic thinking originating in Indian philosophy; the nondifference of subject and object; the common identity of metaphysical phenomena and the Absolute; the "nonduality of duality and nonduality"; the unity of God and man; or simply monism, the nonplurality of the world, or double-aspect theory. The term is derived from the Sanskrit "advaita" (अद्वैत), "not-two" or "one without a second". While "advaita" is primarily related to the Hindu philosophy of Advaita Vedanta & Kashmir Shaivism, nondualism refers to several, related strands of thought, and there is no single definition for the English word "nonduality". According to David Loy it is best to speak of various "nondualities" or theories of nonduality.
The Brahma Sūtras is a Sanskrit text, attributed to the sage Badarayana or sage Vyasa, estimated to have been completed in its surviving form in approx. 400–450 CE, while the original version might be ancient and composed between 500 BCE and 200 BCE. The text systematizes and summarizes the philosophical and spiritual ideas in the Upanishads. The scholar Adi Shankara's interpretation of the Brahmasutra attempted to synthesize diverse and sometimes apparently conflicting teachings of the Upanishads by arguing, as John Koller states: "that Brahman and Atman are, in some respects, different, but, at the deepest level, non-different (advaita), being identical." This view of Vedanta, however, was not universal in Indic thought, and other commentators later held differing views. It is one of the foundational texts of the Vedānta school of Hindu philosophy.
The standard problem of evil found in monotheistic religions does not apply to almost all traditions of Hinduism because it does not posit an omniscient, omnipotent, omnibenevolent creator.
The history of Hinduism covers a wide variety of related religious traditions native to the Indian subcontinent. It overlaps or coincides with the development of religion in the Indian subcontinent since the Iron Age, with some of its traditions tracing back to prehistoric religions such as those of the Bronze Age Indus Valley civilisation. It has thus been called the "oldest religion" in the world. Scholars regard Hinduism as a synthesis of various Indian cultures and traditions, with diverse roots and no single founder. This Hindu synthesis emerged after the Vedic period, between ca. 500–200 BCE and ca. 300 CE, in the period of the Second Urbanisation and the early classical period of Hinduism, when the Epics and the first Purānas were composed. It flourished in the medieval period, with the decline of Buddhism in India.
The Smartatradition, also called Smartism, is a movement in Hinduism that developed and expanded with the Puranas genre of literature. It reflects a synthesis of four philosophical strands, namely Mimamsa, Advaita, Yoga, and theism. The Smarta tradition rejects theistic sectarianism, and is notable for the domestic worship of five shrines with five deities, all treated as equal – Ganesha, Shiva, Shakti, Vishnu and Surya. The Smarta tradition contrasted with the older Shrauta tradition, which was based on elaborate rituals and rites. There has been a considerable overlap in the ideas and practices of the Smarta tradition with other significant historic movements within Hinduism, namely Shaivism, Brahmanism, Vaishnavism, and Shaktism.
Eliot Deutsch was a philosopher, teacher, and writer. He made important contributions to the understanding and appreciation of Eastern philosophies in the West through his many works on comparative philosophy and aesthetics. He was a Professor Emeritus of Philosophy at the University of Hawaii.
In Hinduism, Brahman connotes the highest universal principle, the ultimate reality in the universe. In major schools of Hindu philosophy, it is the material, efficient, formal and final cause of all that exists. It is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept refers to the single binding unity behind diversity in all that exists in the universe.
Hindu denominations, sampradayas, traditions, movements, and sects are traditions and sub-traditions within Hinduism centered on one or more gods or goddesses, such as Vishnu, Shiva, Shakti and so on. The term sampradaya is used for branches with a particular founder-guru with a particular philosophy.
Kotta Satchidananda Murty (1924-2011) was an Indian philosopher and professor. Murty served as the Professor of Philosophy, Andhra University, Visakhapatnam and Vice-Chancellor of Sri Venkateswara University, Tirupati in the state of Andhra Pradesh, South India. He specialized in Buddhist philosophy and contributed extensively to Mahayana Buddhism. His treatise on the teachings of Nagarjuna is well acclaimed.
Neo-Vedanta, also called Hindu modernism, neo-Hinduism, Global Hinduism and Hindu Universalism, are terms to characterize interpretations of Hinduism that developed in the 19th century. The term "Neo-Vedanta" was coined by German Indologist Paul Hacker, in a pejorative way, to distinguish modern developments from "traditional" Advaita Vedanta.
Jadunath Sinha was an Indian philosopher, writer and religious seeker.
Advaita Vedānta is the oldest extant tradition of Vedānta, and one of the six orthodox (āstika) Hindu philosophies. Its history may be traced back to the start of the Common Era, but takes clear shape in the 6th-7th century CE, with the seminal works of Gaudapada, Maṇḍana Miśra, and Shankara, who is considered by tradition and Orientalist Indologists to be the most prominent exponent of the Advaita Vedānta, though the historical fame and cultural influence of Shankara grew only centuries later, particularly during the era of the Muslim invasions and consequent reign of the Indian subcontinent. The living Advaita Vedānta tradition in medieval times was influenced by, and incorporated elements from, the yogic tradition and texts like the Yoga Vasistha and the Bhagavata Purana. In the 19th century, due to the interplay between western views and Indian nationalism, Advaita came to be regarded as the paradigmatic example of Hindu spirituality, despite the numerical dominance of theistic Bkakti-oriented religiosity. In modern times, its views appear in various Neo-Vedānta movements.