A Source Book in Indian Philosophy

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Princeton University Press, Jul 17, 2014 - Philosophy - 720 pages
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Here are the chief riches of more than 3,000 years of Indian philosophical thought-the ancient Vedas, the Upanisads, the epics, the treatises of the heterodox and orthodox systems, the commentaries of the scholastic period, and the contemporary writings. Introductions and interpretive commentaries are provided.


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User Review  - uma1 - LibraryThing

This is an excellent source for anyone interested in Indian philosophy and wisdom. The editors have brought together many hard-to-find works from the 19th and 20th centuries in this volume. The ... Read full review

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User Review  - Fledgist - LibraryThing

An excellent collection of readings in Indian philosophy. Read full review


The Epic Period
The Heterodox Systems
The Orthodox Systems
Contemporary Thought

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About the author (2014)

A philosopher and scholar, Sarvepalli Radhakrishnan was also a statesman, even to the extent of serving as India's president from 1962 to 1967. Brought up as a devout Hindu but also educated in Christian missionary schools, Radhakrishnan's philosophy often was comparative, finding lines of convergence and divergence between East and West. Based in Vedantic idealism, Radhakrishnan affirmed the necessity of an experience of the absolute as the basis of any truly profound grasp of reality. In this regard, he focused his scholarship on the great classical texts of the Indian tradition: the Upanishads, the Bhagavad Gita, the Brahma Sutra, and the various Vedantic commentaries. However, Radhakrishnan's fundamentally mystical, idealistic dimension did not lead him to renounce the material world. On the contrary, he affirmed action in the world as the expression of the transformative power of the absolute itself. Unlike many traditional Vedantists, Radhakrishnan did not view the material world with all its differentiation as unreal; rather, it is simply not absolute in itself. Spiritual and moral value ultimately derives from something deeper. In this way, he established a metaphysical ground for religious tolerance, an openness he brought to his own activities in the political sphere.

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