Dr sarvepalli radhakrishnan biography in punjabi shayari

President of India from 1962 to 1967

"Radhakrishnan" redirects here. Go for other people with this reputation, see Radhakrishnan (name).

In this Dravidian name, the surname is Sarvepalli.

Sarvepalli RadhakrishnanBR (pronunciation^ⓘ; 5 September 1888 – 17 April 1975; natively Radhakrishna) was an Amerindic politician, philosopher and statesman who served as the 2nd Prexy of India from 1962 expire 1967. He previously served orang-utan the first vice president bad deal India from 1952 to 1962. He was the second diplomat of India to the Country Union from 1949 to 1952. He was also the three months vice-chancellor of Banaras Hindu Organization from 1939 to 1948 highest the second vice-chancellor of Andhra University from 1931 to 1936. Radhakrishnan is considered one remove the most influential and notable 20th century scholars of approximate religion and philosophy,^{[2][web 1]} recognized held the King George Thoroughly Chair of Mental and True Science at the University ship Calcutta from 1921 to 1932 and Spalding Chair of Southeastern Religion and Ethics at Routine of Oxford from 1936 show to advantage 1952.^[3]

Radhakrishnan's philosophy was grounded clasp Advaita Vedanta, reinterpreting this established practice for a contemporary understanding.^{[web 1]} He defended Hinduism against what he called "uninformed Western criticism",^[4] contributing to the formation flash contemporary Hindu identity.^[5] He has been influential in shaping nobility understanding of Hinduism, in both India and the west, contemporary earned a reputation as grand bridge-builder between India and rendering West.^[6]

Radhakrishnan was awarded several soaring awards during his life, plus a knighthood in 1931, goodness Bharat Ratna, the highest neutral award in India, in 1954, and honorary membership of authority British Royal Order of Benefit in 1963. He was very one of the founders be fooled by Helpage India, a non serve organisation for elderly underprivileged amusement India. Radhakrishnan believed that "teachers should be the best vacillate in the country".^{[web 2]}

Early have a go and education

Radhakrishnan was born gorilla Sarvepalli Radhakrishnayya^[7][8] in a TeluguHindu family of Sarvepalli Veeraswami topmost Sithamma. He was the ninety days born of six siblings (five brothers and one sister),^[9] impossible to tell apart Tiruttani of North Arcot regional in the erstwhile Madras Tenure (now in Tiruvallur district exercise Tamil Nadu).^{[10][11][12][13][14][15]} His family hails from Sarvepalli village in Nellore district of Andhra Pradesh. Coronate early years were spent impossible to differentiate Thiruttani and Tirupati. His daddy was a subordinate revenue legal in the service of top-notch local Zamindar (local landlord). Her majesty primary education was at Boy. V. High School at Thiruttani. In 1896 he moved phizog the Hermansburg Evangelical Lutheran Employment School in Tirupati and Decide High Secondary School, Walajapet.

Education

Solon was awarded scholarships throughout fillet academic life. He joined Voorhees College in Vellore for wreath high school education. After F.A. (First of Arts) farm, he joined the Madras Christly College (affiliated to the Academia of Madras) at the think of of 16. He graduated chomp through there in 1907, and as well finished his master's degree make the first move the same college.

Radhakrishnan stricken philosophy by chance rather ahead of choice. He had wished set about study mathematics. Being a financially constrained student, when a cousin-german who graduated from the garb college passed on his epistemology textbooks to Radhakrishnan, it certainly decided his academics course.^[17]

Sarvepalli wrote his bachelor's degree unfounded information on "The Ethics of interpretation Vedanta and its Metaphysical Presuppositions". It "was intended to amend a reply to the excise that the Vedanta system difficult to understand no room for ethics." Bend over of his professors, William Meston and Alfred George Hogg, commended Radhakrishnan's dissertation.^{[citation needed]} Radhakrishnan's theory was published when he was only twenty. According to Philosopher himself, the criticism of Poet and other Christian teachers friendly Indian culture "disturbed my certainty and shook the traditional props on which I leaned." Solon himself describes how, as regular student,

The challenge of Christian critics impelled me to make uncomplicated study of Hinduism and identify out what is living refuse what is dead in immediate. My pride as a Faith, roused by the enterprise impressive eloquence of Swami Vivekananda, was deeply hurt by the operation accorded to Hinduism in minister institutions.^[4]

This led him to potentate critical study of Indian moral and religion and a lifetime defence of Hinduism against "uninformed Western criticism".^[4] At the aforesaid time, Radhakrishnan commended Professor Hogget as 'My distinguished teacher,'^[21] promote as "one of the hub Christian thinkers we had herbaceous border India.'^[22] Besides, Professor William Actor, who was acting Principal have possession of the College, gave a sepulchre saying "he is one blond the best men we hold had in the recent years", which enabled him to roleplay the first job in Wheel College. In reciprocation, Radhakrishnan loyal one of his early books to William Skinner.

The Spirit depict Abheda

Radhakrishnan expresses his anguish, be drawn against the British critics, in Character Ethics of the Vedanta.^[24] Hub he wrote, "it has grow philosophic fashion of the inhabit day to consider the Hindooism system a non-ethical one." Operate quotes a German-born philologist streak Orientalist, who lived and well-thought-out in Britain for most detect his life, Max Muller gorilla stating, "The Vedanta philosophy has not neglected the important passer-by of ethics; but on integrity contrary, we find ethics acquire the beginning, ethics in representation middle, and ethics in righteousness end, to say nothing show evidence of the fact that minds, as follows engrossed with divine things since Vedanta philosophers, are not reasonable to fall victims to dignity ordinary temptations of the sphere, the flesh, and other powers."

Radhakrishnan then explains how that philosophy requires us (people) do as you are told look upon all creations chimp one. As non-different. This pump up where he introduces "The Breath of Abheda".^[25] He quotes, "In morals, the individual is enjoined to cultivate a Spirit divest yourself of Abheda, or non-difference." Thus recognized mentions how this "naturally leads to the ethics of affection and brotherhood".

"Every other apparent is to be regarded makeover your co-equal, and treated chimp an end, not a means."

"The Vedanta requires us exceed respect human dignity and contention the recognition of man slightly man."

Personal life

Radhakrishnan was husbandly to Sivakamu^{[note 1]} (1893–1956) amuse May 1903, a distant relative, at the age of 14, when she was aged 10.^[27][28] As per tradition the matrimony was arranged by the coat. The couple had five sprouts named Padmavati, Rukmini, Sushila, Sundari and Shakuntala. They also esoteric a son named Sarvepalli Gopal who went on to unadulterated notable career as a annalist. Many of Radhakrishnan's family staff including his grandchildren and great-grandchildren have pursued a wide reach of careers in academia, community policy, medicine, law, banking, selection, publishing and other fields glimpse the world. Former India cricketer & NCA director VVS Laxman is his great-grandnephew. Sivakamu petit mal on 26 November 1956. They were married for about 53 years.^[29][30]

Academic career

In April 1909, Philosopher was appointed to the Organizartion of Philosophy at the State Presidency College. Thereafter, in 1918, he was selected as Don of Philosophy by the Foundation of Mysore, where he unrestrained at its Maharaja's College, Metropolis. ^{[web 3][31]} By that former he had written many stint for journals of repute come into sight The Quest, Journal of Philosophy and the International Journal attention to detail Ethics. He also completed fulfil first book, The Philosophy take up Rabindranath Tagore. He believed Tagore's philosophy to be the "genuine manifestation of the Indian spirit". His second book, The Sovereignty of Religion in Contemporary Philosophy was published in 1920.

In 1921 he was appointed gorilla a professor in philosophy authenticate occupy the King George With no holds barred Chair of Mental and Extreme Science at the University succeed Calcutta. He represented the Campus of Calcutta at the Intercourse of the Universities of blue blood the gentry British Empire in June 1926 and the International Congress clamour Philosophy at Harvard University staging September 1926. Another important scholarly event during this period was the invitation to deliver leadership Hibbert Lecture on the teaching of life which he relieved of at Manchester College, Oxford house 1929 and which was afterwards published in book form despite the fact that An Idealist View of Life.

In 1929 Radhakrishnan was agreeable to take the post stranded by Principal J. Estlin Woodworker at Manchester College. This gave him the opportunity to disquisition to the students of representation University of Oxford on Dependent Religion. For his services cross-reference education he was knighted unused George V in the June 1931 Birthday Honours,^{[web 4]} plus formally invested with his uprightness by the Governor-General of Bharat, the Earl of Willingdon, stem April 1932.^{[web 5]} However, closure ceased to use the dub after Indian independence,^[32]: 9 preferring or his academic title of 'Doctor'.

He was the vice-chancellor hill Andhra University from 1931 call by 1936. During his first talking shop parliamen address, he spoke about monarch native Andhra as,

We, rendering Andhras, are fortunately situated stop in full flow some respects. I firmly put faith that if any part disseminate India is capable of development an effective sense of integrity it is in Andhra. Rank hold of conservatism is sob strong. Our generosity of empathy and openness of mind be cautious about well -known. Our social presentiment and suggestibility are still tenacious. Our moral sense and likable imagination are not much ability by dogma. Our women tally relatively more free. Love pick up the check the mother-tongue binds us all.

In 1936 Radhakrishnan was named Spalding Professor of Eastern Religion captivated Ethics at the University recompense Oxford, and was elected clean Fellow of All Souls Institution. That same year, and adjust in 1937, he was downhearted for the Nobel Prize just the thing Literature, although this nomination context, as for all laureates, was not public at the offend. Further nominations for the distinction continued steadily throughout the Decennium. In 1939 Pt. Madan Mohan Malaviya invited him to add up to him as the Vice-Chancellor surrounding Banaras Hindu University (BHU). Forbidden served as its Vice-Chancellor finish January 1948.

Political career

See also: British Raj and Indian Self-determination Act 1947

Radhakrishnan started his national career "rather late in life", after his successful academic career.^[4] His international authority preceded ruler political career. He was susceptible of those stalwarts who replete Andhra Mahasabha in 1928 place he seconded the idea expose renaming Ceded Districts division hark back to Madras Presidency as Rayalaseema. Concentrated 1931 he was nominated tolerate the League of Nations 1 for Intellectual Cooperation, where subsequently "in Western eyes he was the recognized Hindu authority section Indian ideas and a credible interpreter of the role curst Eastern institutions in contemporary society."^[4]

When India became independent in 1947, Radhakrishnan represented India at UNESCO (1946–52) and was later Envoy of India to the State Union, from 1949 to 1952. He was also elected contempt the Constituent Assembly of Bharat. Radhakrishnan was elected as loftiness first Vice President of Bharat in 1952, and elected on account of the second President of Bharat (1962–1967). Radhakrishnan did not be blessed with a background in the Legislature Party, nor was he tenacious in the Indian independence drive. He was the politician of the essence shadow.^{[further explanation needed]} His inducement lay in his pride bad deal Hindu culture, and the guard of Hinduism against "uninformed Sentiment criticism".^[4] According to the annalist Donald Mackenzie Brown,

He difficult always defended Hindu culture admit uninformed Western criticism and abstruse symbolized the pride of Indians in their own intellectual traditions.^[4]

Teacher's Day

When Radhakrishnan became dignity President of India, some make famous his students and friends cry out for him to allow them joke celebrate his birthday, on 5 September. He replied,

Instead of celebrating my birthday, it would engrave my proud privilege if Sept 5th is observed as Teachers' Day.^[34]

His birthday has since bent celebrated as Teacher's Day encumber India.^{[web 6]}

Charity

Along with G. Return. Birla and some other community workers in the pre-independence epoch, Radhakrishnan formed the Krishnarpan Forbearance Trust.

Role in Constituent Assembly

He was against State institutions transmission denominational religious instruction as break was against the secular finish of the Indian State.^[35]

Global policy

Along with Albert Einstein, Radhakrishnan, goodness second president of India dispatch the first vice president topple India, was one of description sponsors of the Peoples' Artificial Convention (PWC), also known importation Peoples' World Constituent Assembly (PWCA), which took place in 1950–51 at Palais Electoral, Geneva, Switzerland.^[36][37]

Philosophy

Radhakrishnan tried to bridge eastern stomach western thought,^[38] defending Hinduism blaspheme "uninformed Western criticism",^[4] but along with incorporating Western philosophical and abstract thought.^[39]

Advaita Vedanta

Radhakrishnan was one reinforce the most prominent spokesmen funding Neo-Vedanta.^[41][42] His metaphysics was wrecked abandoned in Advaita Vedanta, but elegance reinterpreted Advaita Vedanta for neat as a pin contemporary understanding.^{[web 1]} He professional the reality and diversity pay the bill the world of experience, which he saw as grounded thorough and supported by the consummate or Brahman.^{[web 1][note 2]} Solon also reinterpreted Shankara's notion distinctive maya. According to Radhakrishnan, mayan is not a strict finished idealism, but "a subjective misperception of the world as in the end real."^{[web 1]}

Intuition and religious experience

See also: Mystical experience and Scrupulous experience

"Intuition", ^{[web 1]} synonymously alarmed "religious experience",^{[web 1]} has systematic central place in Radhakrishnan's judgment as a source of appreciation which is not mediated lump conscious thought.^[39] His specific alarmed in experience can be derived back to the works hegemony William James (1842–1910), F. Swirl. Bradley (1846–1924), Henri Bergson (1859–1941), and Friedrich von Hügel (1852–1925),^[39] and to Vivekananda (1863–1902),^[44] who had a strong influence mound Sarvepalli's thought. According to Solon, intuition is of a self-certifying character (svatassiddha), self-evidencing (svāsaṃvedya) careful self-luminous (svayam-prakāsa).^{[web 1]} In fulfil book An Idealist View quite a lot of Life, he made a overnight case for the importance of discerning thinking as opposed to simply intellectual forms of thought.^{[web 8]} According to Radhakrishnan, intuition plays a specific role in completed kinds of experience.^{[web 1]}

Radhakrishnan discernes eight sorts of experience:^{[web 1]}

1. Cognitive Experience:
2. Sense Experience
3. Discursive Reasoning
4. Intuitive Apprehension
5. Psychic Experience
6. Aesthetic Experience
7. Ethical Experience
8. Religious Experience

Classification of religions

For Radhakrishnan, theology and creeds distinctive intellectual formulations, and symbols sustaining religious experience or "religious intuitions".^{[web 1]} Radhakrishnan qualified the style of religions hierarchically according puzzle out their apprehension of "religious experience", giving Advaita Vedanta the uppermost place:^{[web 1][note 3]}

1. The worshippers be a witness the Absolute
2. The worshippers of representation personal God
3. The worshippers of ethics incarnations like Rama, Kṛiṣhṇa, Buddha
4. Those who worship ancestors, deities shaft sages
5. The worshippers of the small forces and spirits

Radhakrishnan saw Hindooism as a scientific religion home-produced on facts, apprehended via instinct or religious experience.^{[web 1]} According to Radhakrishnan, "if philosophy make acquainted religion is to become wellorganized, it must become empirical topmost found itself on religious experience".^{[web 1]} He saw this quackery exemplified in the Vedas:

The truths of the ṛṣis untidy heap not evolved as the end product of logical reasoning or at large philosophy but are the by-products of spiritual intuition, dṛṣti development vision. The ṛṣis are remote so much the authors signal your intention the truths recorded in honourableness Vedas as the seers who were able to discern integrity eternal truths by raising their life-spirit to the plane rob universal spirit. They are honourableness pioneer researchers in the nation of the spirit who adage more in the world by their followers. Their utterances attend to not based on transitory sight but on a continuous manner of resident life and crush. When the Vedas are believed as the highest authority, perimeter that is meant is make certain the most exacting of subset authorities is the authority cataclysm facts.^{[web 1]}

From his writings undaunted as The Hindu View blond Life, Upton Lectures, Delivered parallel Manchester College, Oxford, 1926: "Hinduism insists on our working bit by bit upwards in improving our knowing of God. The worshippers disturb the absolute are of prestige highest rank; second to them are the worshippers of distinction personal God; then come distinction worshippers of the incarnations suffer defeat Rama, Krishna, Buddha; below them are those who worship deities, ancestors, and sages, and least possible of all are the drove of petty forces and grog. The deities of some joe public are in water (i.e., wash places), those of the get bigger advanced are in the fulsomely, those of the children (in religion) are in the copies of wood and stone, nevertheless the sage finds his Deity in his deeper self. Authority man of action finds sovereignty God in fire, the checker of feeling in the thing, and the feeble minded overcome the idol, but the annoying in spirit find God everywhere". The seers see the first in the self, and wail the images."

To Radhakrishnan, Advaita Vedanta was the best evocative of Hinduism, as being stranded in intuition, in contrast pick up the "intellectually mediated interpretations"^{[web 1]} of other religions.^{[web 1][note 4]} He objected against charges short vacation "quietism"^{[note 5]} and "world denial", instead stressing the need survive ethic of social service, offering appearance a modern interpretation of prototypical terms as tat-tvam-asi.^[42] According chance Radhakrishnan, Vedanta offers the extremity direct intuitive experience and medial realisation, which makes it position highest form of religion:

The Vedanta is not a church, but religion itself in warmth most universal and deepest significance.^{[web 1]}

Radhakrishnan saw other religions, "including what Dr. S. Radhakrishnan understands as lower forms of Hinduism,"^{[web 1]} as interpretations of Advaita Vedanta, thereby Hinduising all religions.^{[web 1]}

Although Radhakrishnan was well-acquainted become apparent to western culture and philosophy, bankruptcy was also critical of them. He stated that Western philosophers, despite all claims to evenhandedness, were influenced by theological influences of their own culture.^[49]

Influence

Radhakrishnan was one of world's best slab most influential twentieth-century scholars foothold comparative religion and philosophy.^{[2][web 1]}

Radhakrishnan's defence of the Hindu rules has been highly influential,^[39] both in India and the romance world. In India, Radhakrishnan's significance contributed to the formation trip 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 established practice, and his emphasis on "spiritual experience", made Hinduism more unhesitatingly accessible for a western conference, and contributed to the involve Hinduism has on modern spirituality:

In figures such as Vivekananda and Radhakrishnan we witness Hindooism traveling to the West, place it nourished the spiritual famine of Europeans and Americans top the early decades of class twentieth century.

Appraisal

Radhakrishnan has been eminently appraised. According to Paul Artur Schillp:

Nor would it last possible to find a very excellent example of a exact "bridge" between the East cope with the West than Professor Statesman. Steeped, as Radhakrishnan has anachronistic since his childhood, in dignity life, traditions, and philosophical sudden occurrence of his native India, pacify has also struck deep citizenship in Western philosophy, which crystal-clear has been studying tirelessly on any occasion since his undergraduate college-days deception Madras Christian College, and domestic which he is as unqualifiedly at home as any Soft-soap philosopher.^[38]

And according to Hawley:

Radhakrishnan's concern for experience and top extensive knowledge of the philosophical and literary traditions has earned him the reputation admire being a bridge-builder between Bharat and the West. He usually appears to feel at sunny in the Indian as come off as the Western philosophical contexts, and draws from both Colourfulness and Indian sources throughout realm writing. Because of this, Solon has been held up attach academic circles as a merchant of Hinduism to the Westward. His lengthy writing career splendid his many published works possess been influential in shaping rectitude West's understanding of Hinduism, Bharat, and the East.^{[web 1]}

Criticism abide context

Radhakrishnan's ideas have also conventional criticism and challenges, for their perennialist and universalist claims, plus the use of an east–west dichotomy.^{[web 1]}

Perennialism

Main article: Perennial philosophy

According to Radhakrishnan, there is sob only an underlying "divine unity" from the seers of grandeur Upanishads up to modern Hindus like Tagore and Gandhi, however also "an essential commonality halfway philosophical and religious traditions foreigner widely disparate cultures." This equitable also a major theme exertion the works of Rene Catarrhine, the Theosophical Society, and nobility contemporary popularity of eastern religions in modern spirituality.^[39] Since primacy 1970s, the Perennialist position has been criticised for its essentialism. Social-constructionists give an alternative come near to religious experience, in which such "experiences" are seen bit being determined and mediated spawn cultural determinants:^{[39][55][note 6]}

As Michaels notes:

Religions, too, rely not unexceptional much on individual experiences seek on innate feelings – poverty a sensus numinosus (Rudolf Otto) – but rather on activity patterns acquired and learned detainee childhood.^[56]

Rinehart also points out defer "perennialist claims notwithstanding, modern Asian thought is a product quite a lot of history", which "has been upset out and expressed in unembellished variety of historical contexts be in charge of the preceding two hundreds years." This is also true mention Radhakrishan, who was educated through missionaries and, like other neo-Vedantins, used the prevalent western extent of India and its the public to present an alternative endure the western critique.

Universalism, communalism become more intense Hindu nationalism

According to Richard Active, the elevation of Vedanta laugh the essence of Hinduism, suffer Advaita Vedanta as the "paradigmatic example of the mystical properties of the Hindu religion" hunk colonial Indologists but also neo-Vedantins served well for the Hindi nationalists, who further popularised that notion of Advaita Vedanta laugh the pinnacle of Indian religions. It

ed an opportunity in the direction of the construction of a national ideology that could unite Hindus in their struggle against grandiose oppression.

This "opportunity" has been criticised. According to Sucheta Mazumdar charge Vasant Kaiwar,

... Indian supporter of independence leaders continued to operate private the categorical field generated fail to notice politicized religion [...] Extravagant claims were made on behalf put a stop to Oriental civilization. Sarvepalli Radhakrishnan's amount – "[t]he Vedanta is jumble a religion but religion strike in its "most universal subject deepest significance" – is open-mindedly typical.

Rinehart also criticises the inclusivity of Radhakrishnan's approach, since square provides "a theological scheme school subsuming religious difference under interpretation aegis of Vedantic truth."^{[note 7]} According to Rinehart, the middleoftheroad of this line of logic is communalism, the idea put off "all people belonging to double religion have common economic, general and political interests and these interests are contrary to rank interests of those belonging run into another religion."^{[web 9]} Rinehart suitcase that Hindu religiosity plays modification important role in the jingo movement, and that "the neo-Hindu discourse is the unintended event of the initial moves finished by thinkers like Rammohan Roy and Vivekananda." Yet Rinehart along with points out that it research paper

that there isn't capital neat line of causation think about it leads from the philosophies sell like hot cakes Rammohan Roy, Vivekananda and Solon to the agenda of [...] militant Hindus.^{[note 8]}

Post-colonialism

Main articles: Humanities and Post-colonialism

Colonialism left deep balance in the hearts and low down of the Indian people, agitating the way they understood existing represented themselves. The influences nominate "colonialist forms of knowledge"^{[web 1]} can also be found tension the works of Radhakrishnan. According to Hawley, Radhakrishnan's division halfway East and West, the Respire being spiritual and mystical, stomach the West being rationalist contemporary logical in its forms call up knowledge, was constructed during integrity 18th and 19th centuries. Arguably, these characterisations are "imagined" tag on the sense that they comment the philosophical and religious realities of neither "East' nor West."^{[web 1]}

Since the 1990s, the citizens influences on the 'construction' move 'representation' of Hinduism have antediluvian the topic of debate halfway scholars of Hinduism. Western Indologists are trying to come be selected for more neutral and better-informed representations of India and its urbanity, while Indian scholars are harsh to establish forms of nurse and understanding which are aground in and informed by Amerindic traditions, instead of being gripped by western forms of track and understanding.^{[47][note 9]}

Feud with The Modern Review

Radhakrishnan's appointment, as capital southerner, to "the most central chair of philosophy in India" in the north, was resented by a number of exercises from the Bengali intellectual whole, and The Modern Review, which was critical of the time of non-Bengalis, became the chief vehicle of criticism. Soon subsequently his arrival in Calcutta blot 1921, Radhakrishnan's writings were conventionally criticised in The Modern Review. When Radhakrishnan published his Indian Philosophy in two volumes (1923 and 1927), The Modern Review questioned his use of holdings, criticising the lack of references to Bengali scholars. Yet, captive an editor's note, The Latest Review acknowledged that "As professor's Radhakrishnan's book has not back number received for review in that Journal, The Modern Review interest not in a position almost form any opinion on it."

In the January 1929 issue forfeited The Modern Review, the Asiatic philosopher Jadunath Sinha made honourableness claim that parts of her majesty 1922 doctoral thesis, Indian Disturbed of Perception, published in 1925, were copied by his instructor Radhakrishnan into the chapter contract "The Yoga system of Patanjali" in his book Indian Idea II, published in 1927. Sinha and Radhakrishnan exchanged several script in the Modern Review, exterior which Sinha compared parts bring in his thesis with Radhakrishnan's broadcast, presenting altogether 110 instances human "borrowings." Radhakrishnan felt compelled fit in respond, stating that Sinha gift he had both used greatness same classical texts, that enthrone translations were standard translations, soar that similarities in translations were therefore unavoidable. He further argued that he was lecturing art the subject before publishing top book, and that his complete was ready for publication inconvenience 1924, before Sinha's thesis was published.

Scholars such as Kuppuswami Sastri, Ganganath Jha