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According to B.R. Kulkarni’s “Critical & Constructive Aspects of Prof. R. D. Ranade’s Philosophy”, Ranade’s most significant contribution to metaphysical thought is his doctrine of beatificism. This doctrine goes beyond the traditional idealistic concept of self-consciousness as the ultimate reality and instead posits bliss as the central reality. While Ranade acknowledged the importance of self-consciousness […]

While “Critical & Constructive Aspects of Prof. R. D. Ranade’s Philosophy” by B.R. Kulkarni explores both aspects of the philosopher’s work, a significant portion is dedicated to Ranade’s approach to criticism. The sources emphasize that Ranade’s criticism is not simply an exercise in finding flaws, but rather a deeper engagement with philosophical systems to identify

This article provides an outline of Prof. Ranade’s constructive contributions to philosophy, covering areas like epistemology, metaphysics, and ethics: Epistemology: Beyond the Six Pramanas In Indian philosophy, Pramanas refer to the means of valid knowledge. Traditionally, six Pramanas are recognized: Pratyakṣa (perception), Anumāna (inference), Upamāna (comparison), Śabda (verbal testimony), Arthāpatti (presumption), and Anupalabdhi (non-apprehension). However,

R.D. Ranade was a philosopher who believed that the highest goal in life was God-realisation, meaning a direct experience of God. He believed that this experience was the basis of his entire philosophical system, which included epistemology, metaphysics, ethics, and religion. Ranade argued that mysticism is not simply an emotional experience, but also an intellectual

Professor Ranade, drawing from the Brahma Sutras, outlines three types of meditation in his philosophical framework: ● Symbolic Meditation (Gunopasana or Pratikopasana): This type of meditation utilizes symbols or representations of the divine to focus the mind. It’s considered a preliminary stage in the spiritual journey, aiding the aspirant in gradually transcending the limitations of concrete

Professor Ranade saw Jñana (knowledge) and Karma (action) as integral and interconnected elements in the pursuit of God-realization. He recognized the importance of both paths, emphasizing that neither should be pursued in isolation or at the expense of the other. Jñana: Not Merely Illumination but a Process: Karma: The Foundation for Jñana: The Synthesis of

Professor Ranade’s philosophy reconciles religion and science by advocating a rational mysticism, bridging the perceived gap between faith and reason. This approach recognizes the limitations of pure intellect in comprehending spiritual truths while acknowledging the validity and importance of scientific inquiry. Ranade’s philosophy, therefore, does not view religion and science as fundamentally incompatible. Instead, he