... Englewood Cliffs, N.J, 1970. Radhakrishnan, S, The Brahmasutra, George Alien Unwin, London, 1960. Radhakrishnan, S., An Idealist View of Life, George Alien & Unwin Ltd., London, 1942. Radhakrishnan, S., Hindu View of Life, Alien & Unwin, London, 1927. Radhakrishnan, S., The Principal Upanishads, George Alien Unwin, London,1953. Radhakrishnan, S, Indian Philosophy, (2 Vols ...
... (Hindi Tr.) Avesta, Delhi, 1996. Plato, the Collected Dialogues of, Bollingen Series LXXI, Princeton University Press, Princeton, 1971. Radhakrishnan, S., The Indian Philosophy, McMilan, 1923, London, Vols. I, II Radhakrishnan, S., The Principal Upanisads, George Alien and Unwin Ltd., 1953, London. Rāmānuja, Brahmasūtras: Śri Bhāsya, Advaita Ashram, Calcutta, 1978. ...
... Ancient Indian Education, Motilal Banarasidass, 1989, Delhi . Mother, The, Mother's Agenda, Mira Aditi Centre, 1951-1973, Mysore, 13 Vols. Radhakrishnan, S., Indian Philosophy, Oxford University Press, 1989. Delhi, 2 Vols. Radhakrishnan, S. Tr. & Ed., The Principal Upanishads, Oxford University Press, 1989, Delhi. Page 74 Ranade, R.D., Constructive Survey of Upanishadic ...
... A., Stock, G. (Eds.), The Philosophy ofF. H. Bradley, Clarendon Press, 1984. 16 Vide., Moser, P., Knowledge and Evidence, Cambridge University Press, 1989, Cambridge. 17 Vide., Radhakrishnan, S, Indian Philosophy (Vols. I-II), Oxford University Press, 1999; Mohanty, J.N, Reason and Tradition in Indian Thought: An essay on the nature of Indian philosophical thinking, Clarendon Press... the yogic systems which have developed in India but also in various parts of the world. 25 Vide, Sri Aurobindo, Synthesis of Yoga, SABCL, Pondicherry, 1971, Vol. 20, p.3. 26 Vide, Radhakrishnan, S., Indian Philosophy, Oxford University Press, 1923, Oxford, 7th Impression 2001, Chapter 5, pp. 336-73. 27 The Yogasutra of Patanjali is the oldest text book of what has come to ...
... Stephen R. Principle Centered Leadership. London: Simon and Schuster, 1991. 9.Kaplan, R.E. "Introduction", The Journal of Applied Behavioral Sdewce5, Vol.26, No. 4, pp. 417-18. 10.Radhakrishnan, S. The Principal Upanishads. London: George Allen and Unwin Limited, 1953. 11.Sri Aurobido. "Right Attitude in Work", quoted in All India Magazine. Pondicherry: Sri Aurobindo Society, April ...
... Depot, New Delhi, 1964. Mother, The, Mother's Agenda, (Vol.2) Institut de Reserches Evolutives, Paris. Mukherjee, Radha Kumud, Ancient Indian Education, London, Macmillan, 1951. Radhakrishnan, S., Indian Philosophy (2 Vols.) George Alien & Unwin, London. —— Principal Upanishads, George Alien & Unwin, London, 1953. Renou, Louis, Bibliographic Vediaue, Adrien Maisonneure, ...
... Indian Culture, 1 Vols., Second edition, Delhi, 1990. Pandey, GC. (ed.). The Dawn of Indian Civilization (up to 600 BC), PHISPC, Centre For Studies in Civilizations, New Delhi, 1999. Radhakrishnan, S., The Indian Philosophy, McMilan, 1923, London, Vols. I, II Rgveda Samhitā (sāyanabhāsya), Choukhamba Vīdyabhavana, Varanasi, 1991. Rgveda Samhitā, Wilson, H.H., reprinted. ...
... further reading Dasgupta, S. N. History of Indian Philosophy. Cambridge, 1957. Mahadevan, T. M. P. Invitation to Indian Philosophy. Arnold & Heinemann Publishers (India), 1974. Radhakrishnan S. Indian Philosophy. London: Alien & Unwin. Vivekachudamani of Sri Skankaracharya. Translation by Swami Madhavananda. London: Advaita Ashrama, 9th edn., 1974. Page 183 ...
... Sri Aurobindo: Lectures on His Life and Teachings (1955); Savitri: An Approach and a Study (1970); Lectures on Savitri (1967); Sri Aurobindo's 'The Life Divine': Lectures (1966) Radhakrishnan, S. Religion in a Changing World (1967) Ray, P. C. The Life and Times of C. R. DOS (1927) Raymond, Lizelle. The Dedicated (1953) Reddy, V. Madhusudan. Sri Aurobindo's ...
... don't know how to excuse myself to Radhakrishnan—for I can't say all that to him. 2 Perhaps you can find a formula for me? Perhaps—"so occupied not a moment for any other work; can't undertake because I might not be able to carry out my promise". What do you say? 31 August 1934 Anilbaran says that he can compile something out of The Life Divine for Radhakrishnan. Can he do it? No, I think... supramental descent.—Ed. × Sri Aurobindo's letter to Dr. Radhakrishnan, turning down his request to contribute an article to a book Radhakrishnan was editing, is published in Autobiographical Notes and Other Writings of Historical Interest, volume 36 of THE COMPLETE WORKS OF SRI AUROBINDO, pp. 444-45... think not. 10 September 1934 Page 70 As to Radhakrishnan, I don't care whether he is right or wrong in his eagerness to get the blessed contribution from me. But the first fact is that it is quite impossible for me to write philosophy to order. If something comes to me of itself, I can write, if I have time. But I have not time. I had some thought of writing to Adhar Das pointing out that ...
... Historical Interest Other Letters of Historical Interest on Yoga and Practical Life (1921-1938) Autobiographical Notes To Dr. S. Radhakrishnan 2.10.34 My dear Professor Radhakrishnan, I regret that you should have had to wait for the publication of your book on account of the contribution I could not write. I had intimated to Dilip that it would be ...
... amazed at the conclusion to your fine tribute to him published in India and Israel. You spoke of Radhakrishnan taking up the baton dropped by Sri Aurobindo. Without minimising Radhakrishnan's gifts, one may state categorically that he and Sri Aurobindo belong to two entirely different classes. Radhakrishnan himself would never claim to be a God-realised man. Sri Aurobindo is a master of Yoga who employs... as ancient India conceived that term and not as a part of modern India and most of the West Page 86 wash it down to the level of high metaphysics or disciplined ethics. Neither Radhakrishnan nor Gandhi can be called, in the real sense, spiritual. Now to your criticisms of my reply. Apart from what seems to me a quibble about the word "death" and your insistence on "suicide" as ...
... 1940-contd Talks with Sri Aurobindo 7 SEPTEMBER 1940 SRI AUROBINDO: Radhakrishnan finds contradictory statements in Buddhism about the Self. In one place, he says, it doesn't recognise the Self and in another it takes the Self as the sole refuge and giver of enlightenment. PURANI: Yes, that is a famous quotation. But we thought that Buddhism doesn't ...
... detail. As I said, one has the faculty of knowing. After this there was miscellaneous talk about this and that, about the Philosophical Congress at Madras, etc. Radhakrishnan then came into the discussion. NIRODBARAN: Radhakrishnan seems to have said that he doesn't believe there is anyone who can challenge Shankara. It was in a talk in Belur Math regarding Sri Aurobindo. SRI AUROBINDO: There ...
... is hungry. Mind is not hungry; it is the life and body that are hungry. PURANI: Professor Atreya calls Krishnamurti a philosopher. SRI AUROBINDO (chuckling): Bhagwan Das also and Radhakrishnan. Is Radhakrishnan really a philosopher? Has he contributed anything new? PURANI: No, he is only an exponent of Indian philosophy. SRI AUROBINDO: That's what I thought. He is one of the highest authorities ...
... the Durham section, Sir James Duff, a very well-known educationist in Great Britain, was a member of the University Education Commission appointed by the Government of India, of which Prof. S. Radhakrishnan was the Chairman. Aravinda Basu had been there since 1953 as Spalding Lecturer in Indian Philosophy and Religion in the School of Oriental Studies in the Durham College. He organised the Section ...
... for Metaphysics, p. 153. 2 Sri Aurobindo, The Problem of Rebirth (1952), p. 43. 3 4 5 6 A. J. Heschel, "The Concept of Man in Jewish Thought" in The Concept of Man (Eds. S. Radhakrishnan and P. T. Raju), p. 114. 7 Sri Aurobindo, Letters On Yoga (Centenary Edition), p. 24. Page 8 great majority to whom the greater experience of Truth does not come... expresses the mood of the Jewish man throughout 1 S. C. Chatterjee and D. M. Datta, An Introduction to Indian Philosophy. 2 A. J. Heschel in The Concept of Man (Eds. S. Radhakrishnan and P. T. Raju) 3 A. J. Heschel, op. cit. Page 11 the ages: 'the earth is given into the hand of the wicked' (Job 9:24)". 1 This world is thus often compared to 'night'; ...
... the book The Mother' whereas a friend of his received it. Mother first said, "This book is for sadhakas", and then added with a smile, "You are my child". When a disciple found that Dr. S. Radhakrishnan had taken some material verbatim from Sri Aurobindo's writings and incorporated it as his own in a book of his, he wanted to write about this plagiarism and asked for Sri Aurobindo's approval. Sri ...
... Shankara's ultimate goals? SRI AUROBINDO: Yes. Shankara speaks of the One and the One-in-Many. For Buddha there is no ultimate Self of all; each by his own effort attains separate liberation. Radhakrishnan is now trying to prove that Buddhism believes in the Self. But then illogicality will come in. SATYENDRA: The Tibetan Buddhists say that Nirvana is a half-way house. SRI AUROBINDO: What is ...
... splendour of the gods. Page 43 The spell of Buddhism on the collective life had to end and in that task we witness the greatness of Shankara. “Philosophy is the self-expression,” writes Radhakrishnan, “ of the growing spirit of mankind, and the philosophers are its voice. Great thinkers appear in all great ages, and are as much the creatures as the creators of their era. Their genius lies in... culture. Shankara ... announced his Adwaita Vedanta as offering a common basis for religious unity.” ( Indian Philosophy , Vol. 2, pp. 466-67) We may well ignore the rhapsodical element in Radhakrishnan’s assessment of the work of the great Adwaitin, but it did prevail in our consciousness for more than a thousand years. But what was the real nature of his contribution “to all men of all grades... Gita: 2.16) he chose to tackle in his own way. Finally he arrived at the unreality of this changing world in contrast to the immutable unchanging reality which alone exists. In the words of Radhakrishnan: “The world is said to be unreal since it is sublated by true knowledge... The objects of the world are changeable. They never are, but always become. Nothing that changes is real, which is eternal ...
... appraising his literary, musical and spiritual attainments by men of eminence including such contributors as Mahatma Gandhi, Romain Holland, Rabindranath Tagore, Aldous Huxley, Pandit Nehru, S. Radhakrishnan, Netaji Subhash Chandra Bose and others. Papa Ramdas and Mother Krishnabai visited Dilip's ashram, found him and Indira Devi completely absorbed in intense sadhana and blessed them. ... Many saints and celebrities visited his Ashram, including Sri Sri Anandamayee Maa, Srimat Anirvan, Swami Brahmananda of Uttarkashi, Maha Mahopadhya Dr. Gopinath Kaviraj, the then President Dr. S. Radhakrishnan and others and all experienced the great peace pervading the Ashram. 17 Nov. 1973 Mother leaves her body. 17 Dec. 1975 Dilip started hearing the Lord's ...
... main Puranas, "vijnana" got identified with "buddhi", the highest stratum of the human intelligence; the pure reason as distinguished from the sense-mind which was labelled as "manas". Sarvepalli Radhakrishnan carried on this practice in our own day. Possibly "mahas" suffered the same degringolade. Now between the intellect and the Beyond there stood nothing, and the Beyond was identified with the ...
... Sri Aurobindo came to Me Dedication To our beloved President, Dr. Sarvepalli Radhakrishnan 0 noble judge, who declinest to condone The demon passions that blur God's sky of peace And yet canst understand why men are prone To outlaw the heights and acclaim the dread abyss! Thy windows are open to the soul's pure white Vast firmament ...
... cannot be dismissed by merely saying that as they do not agree with ordinary experience, therefore they are nonsense and false. I would not undertake to defend as unimpeachable all that Joad or Radhakrishnan may have written—such as the formula that "the universe is good",—but for Page 325 many or most of the statements marshalled for condemnation by the writer one can surely say that they... analytical and selective or dissecting intelligence. Argument number four. The plea of intuition is only a facile cover for an inability to explain or establish by the use of reason—Joad and Radhakrishnan reason, but take refuge in intuition because their reasoning fails. Can the issue be settled in so easy and trenchant a way? The fact is that the mystic stands on an inner knowledge, an inner e... × Leonard Woolf, "Quack, Quack! or Having it Both Ways" [ a review of C. E. M. Joad , Counterattack from the East: The Philosophy of Radhakrishnan ( London: Allen and Unwin, 1932 )]. "New Statesman and Nation", vol. 6, no. 145 (2 December 1933): pp. 702-4. × ...
... may be allowed but there should not be any sense of effort. SRI AUROBINDO: He writes in the Victorian style. NIRODBARAN: Yes, it is not a modem style. SRI AUROBINDO: No. SATYENDRA: Radhakrishnan seems to have a modem style. SRI AUROBINDO: No, he also has a Victorian stamp. NIRODBARAN: People call Sri Aurobindo's style heavy, while according to them Nehru is the best writer. PURANI: ...
... Upanishads came to consider spiritual Knowledge, is an object of strong revulsion in the Upanishadic period. But does not Radhakrishnan 6 himself tell us that the Upanishads "adopt a double attitude towards Vedic authority"? Here surely is a puzzle. Why should Radhakrishnan 7 have to go on to say that in places the Upanishads "concede the scriptural origin of the Veda"? The fact is that... the form or the veil of secret teachings such as those of the Greek Mysteries." The Upanishads are at present regarded as a movement breaking away from Vedism. In the words of Dr. S. Radhakrishnan, 5 they evince "a protest against the externalism of the ² . The Secret of the Veda. SABCL Vol. 10, p. 6. ³ . Ibid., pp. 3-4. 4. Editor's Note: Even fifty-two years ...
... Infinite. 20 The Ideal of Life and Time It may be very well to preach and demand faith, but it is not easy to live one's faith it demands the consciousness of what one wants to be. Radhakrishnan in one of his works profoundly exposed human dilemma in the following words: "We do not know what we want and we do not want what we know." 21 When we think of our life on Earth, its problems... pre-existence, it implies that we were created along with our bodies and we shall perish with the same. In case we believe in our pre-existence and 20 Savitri, p. 316. 21 S. Radhakrishnan, An Idealist . View of Life, Un win Paperbacks, 1980,p. 224. Page 313 post-existence then what caprice of the Creator is it that imposed on us the present temporal nature... Page 318 much in tune with the nature, we take birth, grow, become victims of sickness and death, and yet we seek immortality. If this is not freedom then what else is it? Radhakrishnan has a fine allegory when he likens life to a card game of bridge. 31 The cards are shuffled and given to us and therefore to that extent we may be restricted. However, we have the full freedom ...
... outer tangible plane. Before I pass to the author's fruitful contact with Tagore I must pause a moment to quote from Radhakrishnan's introduction a remark apropos Russell. While appreciating the latter's unmuddled courage and humanitarian concern, Radhakrishnan applies a fine intuitive touchstone to the theory of naturalistic evolution which denies the supra-physical soul, the spark... that is the number of great ones conversed with, there are in fact six notable personalities represented. For, the author has added to his already glittering treasury by getting Sarvapalli Radhakrishnan to contribute a nine-paged introduction which gives us a general survey of the field of character and thought covered by the book as well as a glimpse of his own attitude and position. Except ...
... the outer tangible plane. Before I pass to the author's fruitful contact with Tagore I must pause a moment to quote from Radhakrishnan's introduction a remark apropos Russell. While appreciating the latter's unmuddled courage and humanitarian concern, Radhakrishnan applies a fine intuitive touch-stone to the theory of naturalistic evolution which denies the supra-physical soul, the spark of... though that is the number of great ones conversed with, there are in fact six notable personalities represented. For, the author has added to his already glittering treasury by getting Sarvapalli Radhakrishnan to contribute a nine-paged introduction which gives us a general survey of the field of character ____________________ 1. Revised and enlarged Popular American Edition - Jaico Publishing ...
... these together make up an admirable number. The closing portion of the magazine is devoted to notes and criticisms. Several closely printed pages are given to a critical review of Professor S. Radhakrishnan's work on the Philosophy of Rabindranath Tagore by Mr. J. B. Raju. The criticism gives unhappily, in spite of its interest, an impression of ability very badly used, for it is throughout what a criticism... discursively and incoherently minute that it is impossible to form a coherent idea of the thought the work animadverted upon actually does develop. I have not read the book in question, but Professor Radhakrishnan is well known as a perfectly competent philosophic critic and thinker and it is impossible to believe that anything he has written is, as this criticism constantly suggests, a mere mass of imbecile ...
... imploring him that he comply. In the end I even tried to coax him: "Your name, Sir, is not yet known to the West and Radhakrishnan will give you wide publicity, fancy that! Besides, he is right and rational... etc." But he was adamant and wrote back: "As to Radhakrishnan, I do not care whether he is right or wrong in his eagerness to get the contribution from me. But the first fact is that... Yes, such was he: moving through life even as a "squanderer of the heavenly gold," but never asking anything from anybody in any shape or form. Once, when an offer came from Sir Sarvapalli Radhakrishnan that he would introduce him to the West if he wrote a philosophical article for the Westerners, he declined. "Look here!" he wrote back to me. "Do these people expect me to turn myself again... the and going for a walk. The moon is not available and the sun — and and going for a walk. The moon is not available and the walk is not possible. It would be the same if I promised anything to Radhakrishnan — it would not be done, and that would be much worse than a refusal. "And the second fact is that I do not care a button about having my name in any blessed place. I was never ardent about ...
... the whole world. You have seen and you have heard about many great people, great by their actions, by their speeches, by their great movements all over the world - Pandit Jawaharlal Nehru, Dr. Radhakrishnan, Smt. Indira Gandhi, so on and so forth. They are all the time before your eyes, but there is another order of great men, who are not so much before your eyes and who live a secluded life. They... this way, as amateur philosophers. These were the common questions that troubled me: Does the Divine exist? "What is Divine Power? etc. Not big, high, philosophical questions like those of Dr. Radhakrishnan or Bergson, but of a common man, of an average student. And He has answered me in the same vein, making the answers as simple as possible, and as full of rasa as possible. Had there been no ...
... going astray (any more than they are invariably apt to write better in it than foreigners of genius, like Conrad, Santayana, Madariaga, Maurois, Saurat, Cape-tanakis, Nehru, R. K. Narayan, Tagore, Radhakrishnan, Sri Aurobindo). But the doctrine remains true and, provided the writer has sufficient mastery over the elements of the language and a living sense of its genius, individual idiosyncrasy no less ...
... so low now. The writer seems to have gathered all sorts of false information. This sort of public attack doesn't have any effect, for nobody knows the writer. But if someone well-known, say, Radhakrishnan, attacked my philosophy, it may attract some attention. Talking back may be effective for a time, but the best thing is to leave the attackers alone. They soon get forgotten. Anilbaran has criticised ...
... Gita Sri Aurobindo has "tried to bring out all that fully". 50 Almost every great philosopher and thinker in India has commented on the Gita, and in our own century Tilak, Gandhi, Sarvepalli Radhakrishnan, Rajagopalachari and Vinoba Bhave— Page 25 among others—have made the Gita a text (or pretext) to present their own philosophies. Sri Aurobindo has likewise ...
... future. We should be ashamed that while Stanford and Cornell Universities in America have made Sri Aurobindo a graduate and postgraduate course the country of his birth can see little further than Radhakrishnan and Bhartacharya who for all their Indian thinking are still philosophers in the Western sense Page 127 and do not project their thought-systems from the illumined harmony of the... Aurobindo rather than from yourself. If Kant is difficult, Sri Aurobindo may be difficult too. I take the normal philosophical student as one who is able to understand John Stuart Mill or Radhakrishnan easily, but 'The Life Divine' is rather difficult to follow even for such a student unless he has a" grounding not merely of the Upani-shads and the Gita but of some of the easier works of Sri Aurobindo ...
... 384, 389, 392-394, 398, 402,414,447,460,461 Prince of Edur 47,51,52 Prothero, G.M. 7 Purani, A.B. 20,27,316,370, 371 Quiller-couch, Sir Arthur 377 Radhakrishnan, Sarvepalli 25 Rai, Lala Lajpat 10 Rajagopalachari, C (Rajaji) 17,25 Rajnarain 40 Ramakrishna Paramahamsa, Sri 4 Ramayana 45, 56, 160, 330, 336, 341, 375, 418-420 ...
... purview of the prohibition that is laid down in the Constitution to impart religious education in educational institutions that are financially supported by the Government. Page 425 Dr. Radhakrishnan had made a distinction between a religious education and education about religions and advocated that there is no constitutional disability in imparting education about religions in our educational ...
... of our best journalism and our rarest literature - Nehru has fashioned of it a gleaming mirror of his idealistic personality, Gandhi has effectively used it for straight thrusts of moral force, Radhakrishnan has achieved through it a striking lucidity of versatile intellectual exposition, R. K. Narayan has made by its help the novelist's art a rare blend of the simple and the subtle, Sarojini Naidu ...
... come within the purview of the prohibition that is laid down in the Constitution to impart religious education in educational institutions that are financially supported by the Government. Dr. Radhakrishnan had made a distinction between a religious education and education about religions and advocated that there is no constitutional disability in imparting education about religions in our educational ...
... only if those four pillars stand firm and united in pursuing and promoting character development that one could hopefully look forward to resurrection of the country. He also mentioned the Radhakrishnan Report and Kothari Commission's Report and pointed out that both these reports as also several others had underlined the importance of character development. He emphasised that our aim should... of education was an ideal system, and she felt that it is only in that system of education that moral education can be rightly imparted. Prof. K.K. Jain referred to the warning given by Dr. Radhakrishnan in his report when he said that "if you want to bring Rakshasa Raja, starve the soul and cater to the material needs of the individual." He said that the foreign rule had already played havoc ...
... Swami Vivekananda and radical experiments proposed and conducted by Sri Aurobindo, nothing palpable seems to have happened so as to arrest the onward march of the Macaulayan system. Reports of Dr. Radhakrishnan and of Dr. Kothari and of many others have stirred the minds of educationists and policy makers, but what is the net result in terms of the change that was so fervently advocated by the pioneering ...
... interpretation. Even a philosopher like Radhakrishnan while writing on the Veda in his book called Indian Philosophy, says, "Sri Aurobindo sees a great light and psychological truth in the Veda," but he remarks: "But when we see that Western scholars do not agree with him, we also cannot agree with Sri Aurobindo." This is the remark of a man like Radhakrishnan, who is supposed to be one of the foremost ...
... has; go to Sisir-da's room, and I am sure he also must be having a very good library! But here only a few books were there, and most of them, I found out later, were presentation copies from Radhakrishnan and others. What He had of His own were a few volumes of H is Arya, and of Shelley, Shakespeare and one or two other poets, and His own works naturally, that's all. From that day, I took a ...
... permission. If it had been 97 or 121, I would have translated myself to the Gobi desert or the Lake Manasa in the style of Sri Bijay Krishna Goswami. 8 (6) Sri Aurobindo refusing Prof. Radhakrishnan's request! Once when an offer came from Sir Sarvapalli Radhakrish-nan that he would introduce Sri Aurobindo to the West if he wrote a philosophical article for the Westerners, he declined and... these people expect me to turn myself again into a machine for producing articles? The times of the Bande Mataram and Arya are over, thank God!... "But I don't know how to excuse myself to Radhakrishnan — for I can't say all that to him. Perhaps you can find a formula for me? Perhaps: 'so occupied, not a moment for any other work, can't undertake because he might not be able to carry out his promise... putting the moon under my arm, Hanuman-like - although in his case it was the sun - and going for a walk. The moon is not available and the walk is not possible. It would be the same if I promised to Radhakrishnan -it would not be done and that would be much worse than a refusal...." 9 (7) Karma-puzzle put by DK: Sri Aurobindo's reply to DK: "... You again try to floor me with Ramakrishna. But ...
... name I open today the Convention meeting here with the purpose of realising one of his most cherished ideals.' Among the signatories to the appeal for funds for the university centre were: S. Radhakrishnan, K. M. Munshi, R. R. Diwakar, Tan Yun-Shan, Nandalal Bose, Hare- krishna Mahtab. Vice-chancellers of the Universities of Agra, Allahabad, Bombay, Gujrat etc. Publication of Parts Two and Three of ...
... It may be recalled that all major Reports on education, Commissions and Committees have acknowledged and underlined the theme of value-education, and even of moral and spiritual education. Dr. Radhakrishnan had recommended a series of measures by which moral education can be a preparation for the spiritual education; he had also recommended the need to provide for study of different religions. He ...
... It may be recalled that all major Reports on education, Commissions and Committees have acknowledged and underlined the theme of value- education, and even of moral and spiritual education. Dr. Radhakrishnan had recommended a series of measures by which moral education can be a preparation for the spiritual education; he had also recommended the need to provide for study of different religions. He had ...
... Gandhi wrote directly to Sri Aurobindo. Sri Aurobindo's replies to Govindbhai and to Gandhi are reproduced in chronological order. To Dr. S. Radhakrishnan. 2 October 1934 . At the time this letter was written, Sarvepalli Radhakrishnan (1888 - 1975), President of India between 1962 and 1967, was an academic in England. (In 1935 he was appointed Spaulding Professor of Eastern Religion and... 1934, published in Letters on Himself and the Ashram , volume 35 of THE COMPLETE WORKS OF SRI AUROBINDO, Sri Aurobindo asked Dilip to beg off for him. Radhakrishnan persisted, and Sri Aurobindo wrote this note to him directly. (Radhakrishnan's book, Contemporary Indian Philosophy , was published, without a contribution by Sri Aurobindo, by George Allen & Unwin in 1936.) To and about Morarji ...
... almirah containing a small number of books: on the top shelf, the bound volumes of the Arya . On the next one, the Collected Works of Shakespeare and Shelley and books presented by writers such as Radhakrishnan, James Cousins, etc. There were two paintings, one Chinese and the other of Amitabha Buddha with the lotus in his hand; a few wood carvings; a couch for the Mother opposite Sri Aurobindo's bed. ...
... rs who started interpreting the religious books seem to have divided manas from buddhi as sense-mind from the pure reason and interpreted vijnana with the latter. As far as I remember, Radhakrishnan does the same. A sweet personal note is sounded at the end of this long letter, capped with a poem, in response to the news of my transfer to the Queen of the Hills, Mussoorie: ...
... and cynics". 11 The newly-educated Indian - especially if he happened to be an "England-returned" gentleman as well - became a ridiculous perversion of his European contemporary; as Sarvepalli Radhakrishnan has pointed out, "his voice became an echo, his life a quotation, his soul a brain, and his free spirit a slave to things". Deformed though such people were in the physiognomy of their mind and ...
... in the means of Grace at man's disposal", making it possible for human souls, while still in this world, "to come' to know God better and to come to love Him more nearly in His own way". 52 And Radhakrishnan has declared in a lecture: "In spite of racial and national differences, we must evolve a relationship, a unity of mind and heart, a feeling which will bring us intimately close to one another. ...
... , The, See The Human Cycle Punjabee, The, 234, 246 Pujalal, 579 Purani, A. B., 21, 34, 276, 411, 459, 536ff, 694 Purani, Chhotalal B., 276, 536, 537 Radhakrishnan, Sarvepalli, 187, 511 Rehman, Mujibur, 282fn, 713 Rai, Lajpat, 201, 227, 234, 235, 237, 262, 264, 267, 270ff, 324, 406fn, 528, 529, 534,727 Rajagopalachari, C., 231, 531 ...
... Chattopadhyaya's first book of poems. The Feast ofYouth(1918), another review-article on H.G. Well's God, the Invisible King, a review of the journal Shama'a with a gallant defence of Professor Radhakrishnan ("well known as a perfectly competent philosophic critic and thinker") against the ill-tempered attack by one J.B. Raju, and a review of another journal Sanskrit Research with Sri Aurobindo's ...
... come within the purview of the prohibition that is laid down in the Constitution to impart religious education in educational institutions that are financially supported by the Government. Dr. Radhakrishnan had made a distinction between a religious education and education about religions and advocated Page 16 that there is no constitutional disability in imparting education about religions ...
... 50. Ibid., pp. 554, 555 51. Rabindranath Tagore, The Religion of Man (1931), p. 17 52. Arnold Toynbee, Civilisation on Trial (1948), pp. 262-63 53. S. Radhakrishnan, Religion in a Changing World (1967), p. 119 54. Sri Aurobindo, Vol. 15, p. 239 55. Ibid., p. 575 56. Ibid., p. 582 57. Ibid.. p. 587 58. Ibid ...
... our struggle for freedom". Dr. C. P. Ramaswami Aiyar saw in Sri Aurobindo's spiritual life "a reduplication of the quest and the askesis of the Buddha and other apostles of humanity". Dr. S. Radhakrishnan, then India's ambassador in Russia, described Sri Aurobindo as "the greatest intellectual of our age and a major force for the life of the spirit". Numberless were such tributes, and they had ...
... first evident and then, by unison with the Will which is above Nature, complete. But to show and elaborate that would take much space. Sep tember 27, 1934 (A letter from Dr. S. Radhakrishnan of Andhra University , again asking Sri Aurobindo for a statement to be included in a volume on "Contemporary British philosophy". Sri Aurobindo's annotations were written on the letter.) ... have my scalp. Page 122 "I m returning the paper and shall be delighted to see the other thing on the Avatarhood of Rama. "With kind regards, "Yours sincerely, S. Radhakrishnan" This sort of thing makes me wish I had lived in the times of Krishna and not reproduced myself now. There were no beastly publications then. (Dilip's note:) I had sent him what you ...
... nature, could not and should not bind itself to any inflexible ethical rule of conduct when faced with the destructive forces of an autocratic Government. As Dr. Radhakrishnan says 100: 100. Religion and Society by Dr. Radhakrishnan. Page 237 "The Hindu view does not sternly uphold a distant ideal, while condemning all compromises with it.... 101 While ascetics and hermits ...
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