The Chinese invasion left the country bewildered and shaken. Sarvepalli Radhakrishnan was born in a Telugu-speaking Niyogi Brahmin family, in Tiruttani of Chittoor District in the erstwhile Madras Presidency (Later in Andhra Pradesh till 1960, now in Tiruvallur district of Tamil Nadu since 1960).

Their utterances are not based on transitory vision but on a continuous experience of resident life and power. In 1950, he wrote in Fragments of a Confession: "No particular good fortune has lifted me above the sphere in which our common humanity struggles along, and I have had my own share of the burdens and anxieties of life. They are the pioneer researchers in the realm of the spirit who saw more in the world than their followers.

Besides him, the couple had five daughters. He was the only son of S. Radhakrishnan, the first vice-president and second president of independent India, and Sivakamu. 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. Being a financially constrained student, when a cousin who graduated from the same college passed on his philosophy textbooks to Sarvepalli, it automatically decided his academics course. The couple had five daughters and a son, Sarvepalli Gopal. [2] Gopal was educated at Mill Hill School in London and at the Madras Christian College. Sarvepalli wrote his thesis for the M.A. Nor would it be possible to find a more excellent example of a living "bridge" between the East and the West than Professor Radhakrishnan. He stated that Western philosophers, despite all claims to Sarvepalli'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 Responding to this "systematic effort [...] to destroy Radhakrishnan's reputation as a scholar and a public figure,"Sarvepalli was one of India's best and most influential twentieth-century scholars of comparative religion and philosophy.Sarvepalli's defence of the Hindu traditions has been highly influential,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.Sarvepalli has been highly appraised. 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. The black misery that enveloped him on her death was no assumed posture.Radhakrishnan was the outstanding, perhaps the greatest, Indian thinker of the 20th century. In the last paragraph of the first page he gives the reader a forthright glimpse of the father-son bond. Sarvepalli Gopal went on to a notable career as a historian. According to Gopal, Radhakrishnan filed his lawsuit in the summer of 1929, to which Sinha filed a clounter-claim.Rinehart: "Though neo-Hindu authors prefer the idiom of tolerance to that of inclusivism, it is clear that what is advocated is less a secular view of toleration than a theological scheme for subsuming religious difference under the aegis of Vedantic truth. Unlike his son, Radhakrishnan was very reticent and guarded about his private life. degree on "The Ethics of the Vedanta and its Metaphysical Presuppositions".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. I finished reading his masterly, and in some ways unique, biography of his father last week. Lal Bahadur Shastri's unexpected death at Tashkent was another setback.Copyright © 2020 Living Media India Limited. Among the very best biographies written in 20th century was S. Gopal’s of his father, Sarvepalli Radhakrishnan. JSTOR, www.jstor.org/stable/29754329. This is where he introduces "The Spirit of Abheda"Every other individual is to be regarded as your co-equal, and treated as an end, not a means." 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. 296–296. "Neither is Radhakrishnan's "use" of religion in the defence of Asian culture and society against colonialism unique for his person, or India in general. Sarvepalli Gopal was born in Madras, India, on 23 April 1923 into a Telugu family. Start a Conversation. Like his father, Gopal wrote great English. Sivakamu died in 1956. An Oxford Professor of Eastern Religions and Ethics, he consistently advocated non-aggression in India's conflicts with neighbouring Pakistan. This gave him the opportunity to lecture to the students of the University of Oxford on Comparative Religion. Besides, they are of no particular interest to the philosophical public." 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.



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