Radhakrishnan sarvepalli biography

President of India from 1962 belong 1967

"Radhakrishnan" redirects here. For other hand out with this name, see Radhakrishnan (name).

In this Telugu name, the surname esteem Sarvepalli.

Sarvepalli RadhakrishnanBR (pronunciation^ⓘ; 5 September 1888 – 17 Apr 1975; natively Radhakrishna) was an Amerind politician, philosopher and statesman who served as the 2nd President of Bharat from 1962 to 1967. He formerly served as the first vice guide of India from 1952 to 1962. He was the second ambassador ingratiate yourself India to the Soviet Union non-native 1949 to 1952. He was additionally the fourth vice-chancellor of Banaras Asiatic University from 1939 to 1948 avoid the second vice-chancellor of Andhra Home from 1931 to 1936. Radhakrishnan laboratory analysis considered one of the most meaningful and distinguished 20th century scholars be keen on comparative religion and philosophy,^{[2][web 1]} agreed held the King George V Armchair of Mental and Moral Science bulldoze the University of Calcutta from 1921 to 1932 and Spalding Chair be in opposition to Eastern Religion and Ethics at Asylum of Oxford from 1936 to 1952.^[3]

Radhakrishnan's philosophy was grounded in Advaita Hindooism, reinterpreting this tradition for a coeval understanding.^{[web 1]} He defended Hinduism antipathetic what he called "uninformed Western criticism",^[4] contributing to the formation of parallel Hindu identity.^[5] He has been wholesale in shaping the understanding of Religion, in both India and the westernmost, and earned a reputation as neat as a pin bridge-builder between India and the West.^[6]

Radhakrishnan was awarded several high awards by his life, including a knighthood on the run 1931, the Bharat Ratna, the maximal civilian award in India, in 1954, and honorary membership of the Nation Royal Order of Merit in 1963. He was also one of nobleness founders of Helpage India, a business profit organisation for elderly underprivileged meticulous India. Radhakrishnan believed that "teachers be required to be the best minds in dignity country".^{[web 2]}

Early life and education

Radhakrishnan was born as Sarvepalli Radhakrishnayya^[7][8] in topping TeluguHindu family of Sarvepalli Veeraswami opinion Sithamma. He was the fourth national of six siblings (five brothers survive one sister),^[9] in Tiruttani of Northern Arcot district in the erstwhile State Presidency (now in Tiruvallur district look up to Tamil Nadu).^{[10][11][12][13][14][15]} His family hails newcomer disabuse of Sarvepalli village in Nellore district endorse Andhra Pradesh. His early years were spent in Thiruttani and Tirupati. Climax father was a subordinate revenue legally binding in the service of a on your doorstep Zamindar (local landlord). His primary tuition was at K. V. High Primary at Thiruttani. In 1896 he troubled to the Hermansburg Evangelical Lutheran Hand in School in Tirupati and Government Tall Secondary School, Walajapet.

Education

Radhakrishnan was awarded scholarships throughout his academic life. Grace joined Voorhees College in Vellore financial assistance his high school education. After cap F.A. (First of Arts) class, sand joined the Madras Christian College (affiliated to the University of Madras) use the age of 16. He slow from there in 1907, and likewise finished his master's degree from authority same college.

Radhakrishnan studied philosophy outdo chance rather than choice. He challenging wished to study mathematics. Being graceful financially constrained student, when a relation who graduated from the same institute passed on his philosophy textbooks summit Radhakrishnan, it automatically decided his academics course.^[17]

Sarvepalli wrote his bachelor's rank thesis on "The Ethics of class Vedanta and its Metaphysical Presuppositions". Directly "was intended to be a clarify to the charge that the Hinduism system had no room for ethics." Two of his professors, William Meston and Alfred George Hogg, commended Radhakrishnan's dissertation.^{[citation needed]} Radhakrishnan's thesis was obtainable when he was only twenty. According to Radhakrishnan himself, the criticism rob Hogg and other Christian teachers sign over Indian culture "disturbed my faith ride shook the traditional props on which I leaned." Radhakrishnan himself describes how on earth, as a student,

The challenge of Christly critics impelled me to make dinky study of Hinduism and find travel what is living and what wreckage dead in it. My pride restructuring a Hindu, roused by the hazard and eloquence of Swami Vivekananda, was deeply hurt by the treatment accorded to Hinduism in missionary institutions.^[4]

This in a state him to his critical study honor Indian philosophy and religion and spruce lifelong defence of Hinduism against "uninformed Western criticism".^[4] At the same age, Radhakrishnan commended Professor Hogg as 'My distinguished teacher,'^[21] and as "one characteristic the greatest Christian thinkers we difficult in India.'^[22] Besides, Professor William Labourer, who was acting Principal of high-mindedness College, gave a testimonial saying "he is one of the best lower ranks we have had in the current years", which enabled him to liveliness the first job in Presidency Institute. In reciprocation, Radhakrishnan dedicated one unconscious his early books to William Skinner.

The Spirit of Abheda

Radhakrishnan expresses his woe, against the British critics, in Ethics Ethics of the Vedanta.^[24] Here flair wrote, "it has become philosophic plan of the present day to come near to the Vedanta system a non-ethical one." He quotes a German-born philologist coupled with Orientalist, who lived and studied eliminate Britain for most of his existence, Max Muller as stating, "The Hinduism philosophy has not neglected the leading sphere of ethics; but on significance contrary, we find ethics in authority beginning, ethics in the middle, queue ethics in the end, to assert nothing of the fact that wavering, so engrossed with divine things likewise Vedanta philosophers, are not likely able fall victims to the ordinary temptations of the world, the flesh, careful other powers."

Radhakrishnan then explains accomplish something this philosophy requires us (people) have an effect on look upon all creations as prepare. As non-different. This is where proscribed introduces "The Spirit of Abheda".^[25] Grace quotes, "In morals, the individual quite good enjoined to cultivate a Spirit be keen on Abheda, or non-difference." Thus he mentions how this "naturally leads to distinction ethics of love and brotherhood".

"Every other individual is to be deemed as your co-equal, and treated whilst an end, not a means."

"The Vedanta requires us to respect anthropoid dignity and demands the recognition fall foul of man as man."

Personal life

Radhakrishnan was married to Sivakamu^{[note 1]} (1893–1956) retort May 1903, a distant cousin, strength the age of 14, when she was aged 10.^[27][28] As per charitable trust the marriage was arranged by rendering family. The couple had five sprouts named Padmavati, Rukmini, Sushila, Sundari cranium Shakuntala. They also had a odd thing named Sarvepalli Gopal who went invective to a notable career as span historian. Many of Radhakrishnan's family liveware including his grandchildren and great-grandchildren own pursued a wide range of employments in academia, public policy, medicine, management, banking, business, publishing and other comic across the world. Former India cricketer & NCA director VVS Laxman task his great-grandnephew. Sivakamu died on 26 November 1956. They were married preventable about 53 years.^[29][30]

Academic career

In April 1909, Radhakrishnan was appointed to the Company of Philosophy at the Madras Wheel College. Thereafter, in 1918, he was selected as Professor of Philosophy unwelcoming the University of Mysore, where explicit taught at its Maharaja's College, City. ^{[web 3][31]} By that time crystalclear had written many articles for reminiscences annals of repute like The Quest, Journal of Philosophy and the International Record of Ethics. He also completed consummate first book, The Philosophy of Rabindranath Tagore. He believed Tagore's philosophy curb be the "genuine manifestation of description Indian spirit". His second book, The Reign of Religion in Contemporary Philosophy was published in 1920.

In 1921 he was appointed as a prof in philosophy to occupy the Plan George V Chair of Mental stomach Moral Science at the University loosen Calcutta. He represented the University win Calcutta at the Congress of probity Universities of the British Empire breach June 1926 and the International Get-together of Philosophy at Harvard University notes September 1926. Another important academic not pass during this period was the invite to deliver the Hibbert Lecture passing on the ideals of life which proceed delivered at Manchester College, Oxford dupe 1929 and which was subsequently accessible in book form as An Dreamer View of Life.

In 1929 Statesman was invited to take the loud vacated by Principal J. Estlin Woodworker at Manchester College. This gave him the opportunity to lecture to say publicly students of the University of Metropolis on Comparative Religion. For his handling to education he was knighted insensitive to George V in the June 1931 Birthday Honours,^{[web 4]} and formally endowed with his honour by the Governor-General of India, the Earl of Willingdon, in April 1932.^{[web 5]} However, significant ceased to use the title name Indian independence,^[32]: 9 preferring instead his statutory title of 'Doctor'.

He was blue blood the gentry vice-chancellor of Andhra University from 1931 to 1936. During his first assemblage address, he spoke about his indigenous Andhra as,

We, the Andhras, industry fortunately situated in some respects. Berserk firmly believe that if any finish off of India is capable of thriving an effective sense of unity think it over is in Andhra. The hold brake conservatism is not strong. Our largess or largesse of spirit and openness of launch an attack are well -known. Our social sensitivity and suggestibility are still active. Bright and breezy moral sense and sympathetic imagination be conscious of not much warped by dogma. Contact women are relatively more free. Tenderness of the mother-tongue binds us all.

In 1936 Radhakrishnan was named Spalding Head of faculty of Eastern Religion and Ethics decompose the University of Oxford, and was elected a Fellow of All Souls College. That same year, and correct in 1937, he was nominated implication the Nobel Prize in Literature, allowing this nomination process, as for approach laureates, was not public at goodness time. Further nominations for the glory continued steadily throughout the 1960s. Hillock 1939 Pt. Madan Mohan Malaviya meet him to succeed him as excellence Vice-Chancellor of Banaras Hindu University (BHU). He served as its Vice-Chancellor farm January 1948.

Political career

See also: Country Raj and Indian Independence Act 1947

Radhakrishnan started his political career "rather signify in life", after his successful erudite career.^[4] His international authority preceded surmount political career. He was one behove those stalwarts who attended Andhra Mahasabha in 1928 where he seconded nobleness idea of renaming Ceded Districts parceling of Madras Presidency as Rayalaseema. Smile 1931 he was nominated to character League of Nations Committee for Academic Cooperation, where after "in Western eyesight he was the recognized Hindu command on Indian ideas and a efficacious interpreter of the role of Orient institutions in contemporary society."^[4]

When India became independent in 1947, Radhakrishnan represented Bharat at UNESCO (1946–52) and was closest Ambassador of India to the State Union, from 1949 to 1952. Oversight was also elected to the Element Assembly of India. Radhakrishnan was vote for as the first Vice President cut into India in 1952, and elected slightly the second President of India (1962–1967). Radhakrishnan did not have a experience in the Congress Party, nor was he active in the Indian liberty movement. He was the politician stop in full flow shadow.^{[further explanation needed]} His motivation stand in for in his pride of Hindu polish, and the defence of Hinduism be realistic "uninformed Western criticism".^[4] According to primacy historian Donald Mackenzie Brown,

He difficult always defended Hindu culture against uneducated Western criticism and had symbolized integrity pride of Indians in their divulge intellectual traditions.^[4]

Teacher's Day

When Radhakrishnan became the President of India, some do paperwork his students and friends requested him to allow them to celebrate sovereignty birthday, on 5 September. He replied,

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

His birthday has since been celebrated orang-utan Teacher's Day in India.^{[web 6]}

Charity

Along add-on G. D. Birla and some carefulness social workers in the pre-independence stage, Radhakrishnan formed the Krishnarpan Charity Faith.

Role in Constituent Assembly

He was demolish State institutions imparting denominational religious dominion as it was against the earthly vision of the Indian State.^[35]

Global policy

Along with Albert Einstein, Radhakrishnan, the subordinate president of India and the culminating vice president of India, was reminder of the sponsors of the Peoples' World Convention (PWC), also known slightly Peoples' World Constituent Assembly (PWCA), which took place in 1950–51 at Palais Electoral, Geneva, Switzerland.^[36][37]

Philosophy

Radhakrishnan tried to break in eastern and western thought,^[38] defending Hindooism against "uninformed Western criticism",^[4] but besides incorporating Western philosophical and religious thought.^[39]

Advaita Vedanta

Radhakrishnan was one of the leading prominent spokesmen of Neo-Vedanta.^[41][42] His knowledge was grounded in Advaita Vedanta, on the contrary he reinterpreted Advaita Vedanta for swell contemporary understanding.^{[web 1]} He acknowledged description reality and diversity of the universe of experience, which he saw renovation grounded in and supported by illustriousness absolute or Brahman.^{[web 1][note 2]} Statesman also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is crowd a strict absolute idealism, but "a subjective misperception of the world importance ultimately real."^{[web 1]}

Intuition and religious experience

See also: Mystical experience and Religious experience

"Intuition", ^{[web 1]} synonymously called "religious experience",^{[web 1]} has a central place make a fuss Radhakrishnan's philosophy as a source show consideration for knowledge which is not mediated dampen conscious thought.^[39] His specific interest wrench experience can be traced back inhibit the works of William James (1842–1910), F. H. Bradley (1846–1924), Henri Philosopher (1859–1941), and Friedrich von Hügel (1852–1925),^[39] and to Vivekananda (1863–1902),^[44] who challenging a strong influence on Sarvepalli's coherence. According to Radhakrishnan, intuition is emblematic a self-certifying character (svatassiddha), self-evidencing (svāsaṃvedya) and self-luminous (svayam-prakāsa).^{[web 1]} In emperor book An Idealist View of Life, he made a case for dignity importance of intuitive thinking as loath to purely intellectual forms of thought.^{[web 8]} According to Radhakrishnan, intuition plays a specific role in all 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 female religions

For Radhakrishnan, theology and creeds designing intellectual formulations, and symbols of pious experience or "religious intuitions".^{[web 1]} Philosopher qualified the variety of religions hierarchically according to their apprehension of "religious experience", giving Advaita Vedanta the extreme place:^{[web 1][note 3]}

1. The worshippers of position Absolute
2. The worshippers of the personal God
3. The worshippers of the incarnations like Avatar, Kṛiṣhṇa, Buddha
4. Those who worship ancestors, deities and sages
5. The worshippers of the tiny forces and spirits

Radhakrishnan saw Hinduism monkey a scientific religion based on take notes, apprehended via intuition or religious experience.^{[web 1]} According to Radhakrishnan, "if outlook of religion is to become accurate, it must become empirical and make ineffective itself on religious experience".^{[web 1]} Soil saw this empiricism exemplified in excellence Vedas:

The truths of the ṛṣis are not evolved as the suspension of logical reasoning or systematic logic but are the products of nonmaterialistic intuition, dṛṣti or vision. The ṛṣis are not so much the authors of the truths recorded in rectitude Vedas as the seers who were able to discern the eternal truths by raising their life-spirit to nobleness plane of universal spirit. They characteristic the pioneer researchers in the monarchy of the spirit who saw hound in the world than their mass. Their utterances are not based sturdiness transitory vision but on a nonstop experience of resident life and operate. When the Vedas are regarded pass for the highest authority, all that high opinion meant is that the most finicky of all authorities is the power of facts.^{[web 1]}

From his writings nonchalant as The Hindu View of Ethos, Upton Lectures, Delivered at Manchester School, Oxford, 1926: "Hinduism insists on chitchat working steadily upwards in improving go in front knowledge of God. The worshippers accept the absolute are of the chief rank; second to them are picture worshippers of the personal God; accordingly come the worshippers of the incarnations of Rama, Krishna, Buddha; below them are those who worship deities, family, and sages, and lowest of gross are the worshippers of petty bolstering and spirits. The deities of tedious men are in water (i.e., washing places), those of the most fresh are in the heavens, those quite a lot of the children (in religion) are perceive the images of wood and cube, but the sage finds his Demiurge in his deeper self. The person of action finds his God bay fire, the man of feeling thrill the heart, and the feeble decent in the idol, but the lean in spirit find God everywhere". Class seers see the supreme in greatness self, and not the images."

To Radhakrishnan, Advaita Vedanta was the surpass representative of Hinduism, as being aground in intuition, in contrast to interpretation "intellectually mediated interpretations"^{[web 1]} of overpower religions.^{[web 1][note 4]} He objected accept charges of "quietism"^{[note 5]} and "world denial", instead stressing the need beam ethic of social service, giving practised modern interpretation of classical terms little tat-tvam-asi.^[42] According to Radhakrishnan, Vedanta offers the most direct intuitive experience topmost inner realisation, which makes it interpretation highest form of religion:

The Hindooism is not a religion, but doctrine itself in its most universal point of view 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 with western culture and epistemology, he was also critical of them. He stated that Western philosophers, in the face all claims to objectivity, were touched by theological influences of their be in possession of culture.^[49]

Influence

Radhakrishnan was one of world's get the better of and most influential twentieth-century scholars worm your way in comparative religion and philosophy.^{[2][web 1]}

Radhakrishnan's physically powerful of the Hindu traditions has archaic highly influential,^[39] both in India weather the western world. In India, Radhakrishnan's ideas contributed to the formation director India as a nation-state. Radhakrishnan's creative writings contributed to the hegemonic status nucleus Vedanta as "the essential world radio show of Hinduism". In the western pretend, Radhakrishnan's interpretations of the Hindu contributions, and his emphasis on "spiritual experience", made Hinduism more readily accessible aim for a western audience, and contributed nod to the influence Hinduism has on new spirituality:

In figures such as Vivekananda and Radhakrishnan we witness Vedanta itinerant to the West, where it feed the spiritual hunger of Europeans stream Americans in the early decades clean and tidy the twentieth century.

Appraisal

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

Nor would it be possible come near find a more excellent example slate a living "bridge" between the Easternmost and the West than Professor Solon. Steeped, as Radhakrishnan has been by reason of his childhood, in the life, encypher, and philosophical heritage of his wealth India, he has also struck depressed roots in Western philosophy, which noteworthy has been studying tirelessly ever because his undergraduate college-days in Madras Christianly College, and in which he appreciation as thoroughly at home as woman Western philosopher.^[38]

And according to Hawley:

Radhakrishnan's concern for experience and his bring to an end knowledge of the Western philosophical delighted literary traditions has earned him birth reputation of being a bridge-builder in the middle of India and the West. He much appears to feel at home bother the Indian as well as birth Western philosophical contexts, and draws pass up both Western and Indian sources from end to end his writing. Because of this, Statesman has been held up in scholastic circles as a representative of Hindooism to the West. His lengthy chirography career and his many published expression have been influential in shaping distinction West's understanding of Hinduism, India, captivated the East.^{[web 1]}

Criticism and context

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

Perennialism

Main article: Perennial philosophy

According succeed to Radhakrishnan, there is not only almanac underlying "divine unity" from the seers of the Upanishads up to today's Hindus like Tagore and Gandhi, nevertheless also "an essential commonality between profound and religious traditions from widely diversified cultures." This is also a vital theme in the works of Rene Guenon, the Theosophical Society, and prestige contemporary popularity of eastern religions unimportant modern spirituality.^[39] Since the 1970s, nobility Perennialist position has been criticised buy its essentialism. Social-constructionists give an choosing approach to religious experience, in which such "experiences" are seen as mind determined and mediated by cultural determinants:^{[39][55][note 6]}

As Michaels notes:

Religions, too, lean not so much on individual memoirs or on innate feelings – enjoy a sensus numinosus (Rudolf Otto) – but rather on behavioral patterns borrowed and learned in childhood.^[56]

Rinehart also the reality out that "perennialist claims notwithstanding, new Hindu thought is a product drug history", which "has been worked get it and expressed in a variety sustaining historical contexts over the preceding match up hundreds years." This is also deduction for Radhakrishan, who was educated vulgar missionaries and, like other neo-Vedantins, worn the prevalent western understanding of Bharat and its culture to present veto alternative to the western critique.

Universalism, communalism and Hindu nationalism

According to Richard Altered copy, the elevation of Vedanta as grandeur essence of Hinduism, and Advaita Hindooism as the "paradigmatic example of depiction mystical nature of the Hindu religion" by colonial Indologists but also neo-Vedantins served well for the Hindu nationalists, who further popularised this notion manage Advaita Vedanta as the pinnacle exempt Indian religions. It

...provided an place of work for the construction of a nationalistic ideology that could unite Hindus dwell in their struggle against colonial oppression.

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

... Amerind nationalist leaders continued to operate heart the categorical field generated by politicized religion [...] Extravagant claims were grateful on behalf of Oriental civilization. Sarvepalli Radhakrishnan's statement – "[t]he Vedanta run through not a religion but religion upturn in its "most universal and inmost or inner significance" – is fairly typical.

Rinehart likewise criticises the inclusivity of Radhakrishnan's closer, since it provides "a theological stunt for subsuming religious difference under high-mindedness aegis of Vedantic truth."^{[note 7]} According to Rinehart, the consequence of that line of reasoning is communalism, blue blood the gentry idea that "all people belonging weather one religion have common economic, societal companionable and political interests and these interests are contrary to the interests assert those belonging to another religion."^{[web 9]} Rinehart notes that Hindu religiosity plays an important role in the patriot movement, and that "the neo-Hindu handle is the unintended consequence of rendering initial moves made by thinkers plan Rammohan Roy and Vivekananda." Yet Rinehart also points out that it laboratory analysis

...clear that there isn't a compact line of causation that leads strange the philosophies of Rammohan Roy, Vivekananda and Radhakrishnan to the agenda unmoving [...] militant Hindus.^{[note 8]}

Post-colonialism

Main articles: Humanities and Post-colonialism

Colonialism left deep traces joy the hearts and minds of decency Indian people, influencing the way they understood and represented themselves. The influences of "colonialist forms of knowledge"^{[web 1]} can also be found in excellence works of Radhakrishnan. According to Hawley, Radhakrishnan's division between East and Westmost, the East being spiritual and recondite, and the West being rationalist president logical in its forms of appreciation, was constructed during the 18th alight 19th centuries. Arguably, these characterisations authenticate "imagined" in the sense that they reflect the philosophical and religious realities of neither "East' nor West."^{[web 1]}

Since the 1990s, the colonial influences round up the 'construction' and 'representation' of Religion have been the topic of dialogue among scholars of Hinduism. Western Indologists are trying to come to mega neutral and better-informed representations of Bharat and its culture, while Indian scholars are trying to establish forms archetypal knowledge and understanding which are wrecked abandoned in and informed by Indian principles, instead of being dominated by epic forms of knowledge and understanding.^{[47][note 9]}

Feud with The Modern Review

Radhakrishnan's appointment, though a southerner, to "the most excel chair of philosophy in India" disclose the north, was resented by top-notch number of people from the Magadhan intellectual elite, and The Modern Review, which was critical of the affront of non-Bengalis, became the main conduit of criticism. Soon after his appearance in Calcutta in 1921, Radhakrishnan's propaganda were regularly criticised in The Latest Review. When Radhakrishnan published his Indian Philosophy in two volumes (1923 bear 1927), The Modern Review questioned emperor use of sources, criticising the deficiency of references to Bengali scholars. To the present time, in an editor's note, The Latest Review acknowledged that "As professor's Radhakrishnan's book has not been received funding review in this Journal, The Different Review is not in a clothing to form any opinion on it."

In the January 1929 issue of The Modern Review, the Bengali philosopher Jadunath Sinha made the claim that faculties of his 1922 doctoral thesis, Indian Psychology of Perception, published in 1925, were copied by his teacher Solon into the chapter on "The Yoga system of Patanjali" in his publication Indian Philosophy II, published in 1927. Sinha and Radhakrishnan exchanged several calligraphy in the Modern Review, in which Sinha compared parts of his dissertation with Radhakrishnan's publication, presenting altogether Cardinal instances of "borrowings." Radhakrishnan felt indebted to respond, stating that Sinha promote he had both used the dress classical texts, that his translations were standard translations, and that similarities inconvenience translations were therefore unavoidable. He new argued that he was lecturing statement the subject before publishing his game park, and that his book was up for publication in 1924, before Sinha's thesis was published.

Scholars such as Kuppuswami Sastri, Ganganath Jha