THE ACADEMY OF COMPARATIVE PHILOSOPHY & RELIGION (APCR) - Belagavi, Karnataka, India

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THE ACADEMY OF COMPARATIVE PHILOSOPHY & RELIGION (ACPR)

Belagavi, Karnataka, India

A great visionary Gurudev Dr. R.D.Ranade M.A. D.Litt. Former Vice Chancellor , Allahabad University started Academy of Philosophy and Religion, on 01st August 1924, at his Adhyatma Bhavan, Poona, Maharashtra, India. Gurudev Dr. R. D. Ranade, on 14/08/1924 written a letter (read more>>) to his friend Shri. Gundopant Gadagkar and he conveyed the message of the establishment of An Academy of Philosophy and Religion.  The prospectus written by Gurudev Dr. R. D. Ranade, in 1925, would be a beacon of lighthouse for ACPR Belagavi, for implementation of the aims and objects of this institution in future course of action.

The Necessity of the Academy

Founder

SHRI. GURUDEV Dr. R. D. RANADE

Shri Gurudev Dr. R. D. Ranade. M.A.; D.Litt.
Former Vice Chancellor. Allahabad University.
He is one of the greatest Mystic Saints of modern India.

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PHILANTHROPIST

H. H. Sir C. A. Patwardhan, The Rajasaheb of Sangli

His Holiness Sir C.A. Patwardhan, the Rajasaheb of Sangli.
In 1950 He gifted the Land where ACPR Belgaum is situated.

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” To bring spiritual unity of mankind and consequent peace and goodwill upon Earth. “

” One God , One World , One Humanity. “

” To establish a global center of excellence in Comparative Philosophy and religion. “

  • To bring together the intellectual and spiritual minded persons of all religion to contribute the betterment of society and the environment.
  • To conduct Spiritual Symposiums.
  • To Promote Study and Research.
  • To conduct Lectures on various religious thoughts.
  • To arrange Meetings and Conferences of intellectual and spiritual minded persons of all religion.
  • To publish Philosophical and Religious Publications.
  • To publish international periodicals/journals.

ACPR is the brain child of Gurudev Dr. R. D. Ranade. Initially known as Academy of Philosophy and Religion and established in 1924 in Pune and then sifted to Belagavi in the year 1952 which is registered as Academy of Comparative Philosophy and Religion, Belagavi, Karnataka, India. ACPR is a global platform for the call of “Awareness of Unity” and a global gallery echoing the eternity ever whispering the tune of our philosophical, spiritual, cultural and historical heritage.  ACPR is not a mouth-piece/spokesman of any one Religion, Faith, Sect, Cult or Sampradaya. One God, one World, one Humanity theme is the unity mission of ACPR.

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OPINIONS ON ``ACPR``

“I heartily wish your Academy every success in the important work which it has set before itself.”

(BHU, November 12, 1924)

Bharat Ratna Pandit Madan Mohan Malaviya

Indian Educationist and a Leader of the Indian Nationalist movement

“I welcome the idea of the Philosophic Academy described in your letter. I shall be very happy to cooperate with you.”

(Bombay, August 12, 1924)

Shri M. R. Jayakar

Vice-Chancellor, University of Poona

“I shall not be able to help actively in your proposed academy, but I may assure you that I shall always take the greatest possible interest in it, and I wish you every success in your noble endeavors.”

(Poona, September 2, 1924)

Prof. H. G. Raulinson

Principal, Deccan College, Poona

If the proposed Academy will only teach self-criticism and good humoured tolerance in matters religious, it will have achieved something of permanent value, even if it never catch that will-o’-the-wisp, the ultimate Reality underlying all religious and philosophies, which has mocked and lured on human reason through countless ages.”

(Bombay, May 13, 1927)

The Times of India

“Your prospectus for an Academy of Philosophy and Religion took me by surprise. I did not know you were projecting anything on so large and elaborate a scale. Still the idea is a fine one and I wish it all success.”

 (Poona, September 6, 1924)

Prof. E. A. Wodehouse

Professor of English and Philosophy

“I have much pleasure in going through the prospectus of your academy of Philosophy and Religion. There was a real need of such an academy in India, where all the scholars from all parts of the country might meet and collaborate in carrying out research work in Indian Philosophy and Religion.”

(Shantiniketan, September 9, 1924)

Mahamahopadhyaya Vidhusekhar Bhattacharya Sastri

Principal, Visva-Bharati, Shantiniketan, West Bengal Professor of Sanskrit, Calcutta University

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GURUDEV Dr. R. D. RANADE's PERSPECTIVE AND INTENTION IN INSTITUTING THE "ACADEMY OF COMPARATIVE PHILOSOPHY AND RELIGION" IN 1924. 
(An extract from his personal letter to a close friend Shri. Gundopant Gagagkar just at the inception of ACPR)

For myself, spiritual life has been the most important thing, of which, educational, philosophical, and propagandistic activities are merely the faint expressions. People who have mistaken semblance for fact have taken me as solely devoted to intellectual and philosophical pursuits. But very few know, as you know, that my innermost inspiration has been that of spiritual life. Even now, as you say, the time has not come when spiritual work should be the most transcendent factor of my life.

Even now, I must wade through the intellectual waters before I can hope to reach the shrine which lies at the other end of the stream. That shrine I may not be able to reach, but I am certain of this fact that at present, there is for me nothing of greater consequence, nothing requiring more whole hearted devotion than the intellectual and philosophical life. If I have been prevented from accomplishing the end of my life in a collegiate institution, I must find a new sphere where my philosophical pursuits would be of greater consequence to the world. If I have been prevented from doing my work I have devoted myself to, I must do it in a far greater institution, an institution much greater than the one in which I have spent the last dozen years of my life.

Such an institution cannot be short of anything higher than an “Academy of Philosophy and Religion” where representatives of all the religions and philosophies must meet together and in which thoughts may be exchanged for the sake of testifying to the greatness and glory of God. Such an institution is the “Academy of Philosophy and Religion”, of which you may partly see an account in the Bombay Chronicle of the 7th August 1924.

I shall hail the day when free I shall have been, when free from dependence of any kind whatsoever, pecuniary or other, even on such an Institution, I may rise superior and regard the kind of life that may be laid even in such an Academy as ancillary to that great spiritual life which is the end not merely of my own spiritual existence, not merely of that of others who may consent to cast in their lot with me, but I am sure of humanity at large, which is consciously or unconsciously pursuing the Pathway to God. How far we shall be able to achieve such an ideal remains entirely at the will of God. It is only our business to wait, to watch, to work and to pray.

Nimbal 04-August -1924                                                                                                                                    R.D. Ranade

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ACADEMY OF PHILOSOPHY & RELIGION
The Necessity of the Academy

It may thus be seen that Philosophy and Religion, so far from contradicting each other, only support and supplement each other. The problem that they undertake to solve is identical, but the methods of approach are different. We may even say that Philosophy and Religion are related to each other as Form and Matter. While Philosophy supplies us with the logical framework for the solution of the supreme problem, Religion supplies us with the inset to be enclosed inside this framework. Philosophy without the content of Religion would be empty. Religion without the guidance of Philosophy would be shapeless and amorphous. It would thus be necessary to combine the dictates of Philosophy and Religion in the interest of the highest solution of the problem.

We must make clear, however, the meaning of Religion, for no term is liable to be more misunderstood. By Religion we mean the direct first-hand relationship of Man and God, and not any un-systematised and un-criticised methods of belief and practice. Thus we must distinguish Religion from its various “forms.” If there is a uniqueness about the relationship of Man and God, such uniqueness must subsist wherever Man exists. Hence there is no meaning in saying that this uniqueness is exhibited in any one form of religion more than in any other. “Religion” thus stands at the top of all “religions.” We may even say that it is immanent in its various forms. Religion is for all humanity; its manifestations are for different races and climes. Religion is matter of eternity; its forms have only an existence in time. Religion concerns itself with the essential; its forms with the accidental. Religion is the embodiment of the universal; its forms are individual manifestation of it. The relation of the One and the Many is nowhere better exhibited than in the relation of Religion and its various forms.

We have said that Religion, to deserve its high function, must be a criticised and systemised religion. Herein comes in the aid which Philosophy can give to it.  Religion has to steer itself clear of the Scylla and the Charybdis that surround it on both sides. For, on the one hand, there is the danger of Superstition, which is an unworthy view of God; on the other, there is Scepticism, which is a denial of God. True Religion has to steer itself clear of both these dangers, and it is only the helm of Philosophy which can steer it straight to a safe and happy haven.

It would thus seem that a Philosophy of Religion would be the supremely engrossing object of our study. It would deal not with the merely logical frameworks of philosophy, nor with the details of ritual and practice as in religion. It must give a philosophical foundation to the human search after the Ultimate. It would consider the points of theology in the various forms of religion which might be of philosophical import, as much as it would discern in nature the foot-prints of God with the help of reason. Natural religion has been sundered too much in our day from a theological study of the different faiths. A true Philosophy of Religion would not find any antagonism between these studies, but try to fit in the empirical data afforded to it by the various forms of religion with a ratiocinative and synoptic view of the Whole.

Such an attempt is almost the first of its kind in India. Our Universities have lent some support to the study of Philosophy in general; but not a single University has made any provision for a study of the different faiths, far less for a study of Philosophy of Religion which may be extracted out of this study, and which may at the same time be made compatible with a philosophic view of Reality. The attempt which the Maharaja Gaekwar of Baroda made a few years ago in this direction by founding an institute for the study of Religions is in sore need of generalisation. We must combine a philosophic view of reality with an empirical study of faiths, so as to be able to find a reasoned justification for our religious aspirations and attainments.

The problem of finding the universal in the midst of particulars, the unchanging in the midst of change, has attracted the attention of every man of vision, whether he be Philosopher or Prince. Plato and Sankaracharya among Philosophers, Asoka and Akbar among Princes are illustrations of the way in which this universal vision has been sought. Plato is known for nothing so much as for his synoptic vision of the universal among the particulars. Sankaracharya spent a lifetime in seeking to know that by knowing which everything else comes to be known. Asoka, in one of his Rock Edicts, forbade the decrying of other people’s faiths,­­­­­­­­­­­­­—-for in that way he said one was doing disservice to one’s own faith,—and he taught the virtue of Concourse. Akbar sought after the universal vision by summoning a Council of Religion, for perchance, in that way, he thought that “that lock whose key had been lost might be opened.” There is a far cry from the days of Plato and Sankaracharya, or of Akbar and Asoka to the present day. Knowledge has taken immense strides with the growth of time. Scientific inventions have enormously enriched the patrimony of man. The old order has changed, and a new one has taken its place. Nevertheless, the goal of human life as well as the means for its attainment have remained the same. Unquestionably, the search after God remains the highest problem even to-day, and a philosophical justification of our spiritual life is as necessary today as it was hundreds of years ago.

(Source: Extract from the Prospectus written by Dr. Gurudev Dr R. D Ranade, in 1925)

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Latest Events

4-1-2023: “Holy remembrance of Shri H.H. Siddheshwar Mahaswamiji of Jnana Yogashrama Bijapur” Programme conducted in presence of Adv. Maruti Zirali  Secretary ACPR, Mr. Shahid Menon, Prof Shaila S. Mutalik Patil,Mr.Shrikrishna Kelakar and others.

 

10-3-2023: The Kannada book published by ACPR entitled as “Hindi Sant Sahityadalli Paramartha Marga” was released at the gracious hands of His Holiness Adrushya Kadasiddheswara Mahaswamiji of Shri Siddhagirimath Kaneri, Kolhapur.

This is the translation from English book entitled as “Pathway to God in Hindi Literature”, a great work of Shri Dr. R.D. Ranade.

This book is translated by Smt. Shaila S. Mutalik Patil.

1-4-2023 In concern with the environmental sanctity, “Bhajana Sandhya Sangeeta ” a spiritual, devotional bhajan and vachana programme was conducted by Smt. Asha Yamakanamaradi, Mangal Mathad, Prof. Lakhsmi Deshpande, Deepa Padaki, Kishore Kakade.

6-5-2023: In concern with the environmental sanctity, “Bhajana Sandhya Sangeeta” a spiritual, devotional bhajan and vachana programme conducted in collaboration with ‘Uma Sangeeta Pratisthan’, Hindawadi and team of ‘Dnyan Yog’, Belagavi.

3-6-2023: In concern with sanctity of the environment, “Bhajana Sandhya Sangeeta” a spiritual, devotional bhajan and vachana programme was conducted in collaboration with ‘Uma Sangeeta Pratisthan’ Belagavi.

4-6-2023: Gurudev Dr. R.D. Ranade’s 66th Holy Remembrance Day (Punyatithi) programme conducted from 4th to 6th June.

4-6-2023: “East and West” the book published by ACPR, released by the Shri ShriShaananda, Judge High Court of Karnataka Bangaluru.

This book is compiled by Mr. Sharad P. Joshi, Pune.

Agnihotra was performed by Shri Ramesh Laadad at the time of sunset in concern with sanctity of the environment.

5-6-2023: Renovated ACPR building was inaugurated by Shri Basavaraj Bommai, the then Chief Minister of Karnataka by Lighting the Lamp and released to public.

Mahila Gosthi programme conducted in the auspicious presence of Pujya Shri Dr. Mahantaprabhu Swamiji, Shegunashi.

Smt. A. M. Jayashri, Adult Education Officer, Belagavi and Dr. Daanamma Zalaki, Vice Principal, S.H.A. Govt. Public School, K.K. Kop delivered lecture on the topic “Shjvasharaneyara Paramaartha Marga”,.

6-6-2023: Released ACPR Publications on “Wikimedia Common” by Pujya Shri Nijalingeswara Swamiji, successor of Shri Jagadguru Durududindeeswara Siddha Samsthaana Math, Nidasosi.

ACPR started digitization project in association with The Centre for Internet and Society.

Restructured ACPR website released by Shri Hampiholi Mahesh Foundation, Kanabaragi, Belagavi.

Krishi Gosthi programme conducted in which on topic Prakrti-Parsara-Adhyatma(Nature-Environment-Spirituality), Mr. Amit Kulkarni, progressive organic agriculturist, Gokak and Mr. Ajjappa Kulagod, progressive organic agriculturist, Ramadurg delivered Lecture.

 

 

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