Dr.Sarvepalli Radhakrishna

 

      DR. Sarvepalli Radhakrishna 

           

Introduction :

      Dr. Sarvepalli Radhakrishnan (1888-1975) was a prominent Indian philosopher, scholar, and statesman. He served as the first Vice President and the second President of India. A distinguished academic, he made significant contributions to comparative religion and philosophy, promoting the understanding of Indian philosophy in a global context. Radhakrishnan emphasized the importance of spirituality and ethics, advocating for a harmonious blend of Eastern and Western thought. His works, including "Indian Philosophy" and "The Philosophy of the Upanishads," reflect his deep engagement with both philosophical inquiry and educational reform. He is also celebrated for his role in promoting cultural and educational exchange, and his birthday, September 5, is observed as Teacher's Day in India, honoring his legacy in education.

His life : 

    Dr. Sarvepalli Radhakrishnan was born on September 5, 1888, in Tiruttani, Tamil Nadu. He completed his education at the University of Madras, earning a master's degree in philosophy. His academic career began as a lecturer, and he later became a professor of philosophy at various institutions, including Presidency College, Chennai, and the University of Calcutta.

Radhakrishnan's early work focused on Indian philosophy, particularly the Upanishads and Vedanta, where he sought to interpret and present Indian thought in a modern context. He gained international recognition and served as India's ambassador to the Soviet Union.

In 1952, he became the first Vice President of India, later assuming the presidency in 1962. Radhakrishnan was known for his wisdom and commitment to education, advocating for a system that emphasized moral and ethical development. He received numerous honors, including the Bharat Ratna, India's highest civilian award.

Radhakrishnan passed away on April 17, 1975, leaving a lasting legacy as a thinker, educator, and statesman, whose contributions continue to influence Indian philosophy and education.

His major works : 

• Indian Philosophy (Vol. I & II)

• The Philosophy of the Upanishads

• The Hindu View of Life

• Eastern Religions and Western Thought: 

• What We Hindus Believe: 

• An Idealist View of Life: 

• Religion and Society: 

• Write a note on S . Radhakrishnan's perspective on Hinduism .

    S. Radhakrishnan, a prominent philosopher and former President of India, offered a nuanced and philosophical interpretation of Hinduism. He emphasized that Hinduism is not a dogmatic or rigid religion but a broad and inclusive philosophy of life. According to Radhakrishnan, Hinduism is deeply rooted in the idea of spiritual unity and the recognition of the divine presence in all beings, transcending any particular creed or scripture.

He saw Hinduism as a "way of life" that embraces diverse beliefs and practices, encouraging an individual’s quest for self-realization and the understanding of one's relationship with the cosmos. Radhakrishnan highlighted key concepts such as the Upanishadic teachings on Brahman and Atman stressing that realization of the oneness of Atman and Brahman leads to liberation .

He also argued that Hinduism promotes universal tolerance, spiritual democracy, and the idea that truth can be approached from different paths. This flexibility, according to Radhakrishnan, has allowed Hinduism to evolve over time while maintaining its core values of spiritual and moral growth.

• Hinduism and the Acceptance of Diversity: 

Radhakrishnan emphasized that Hinduism, unlike many other religious traditions, does not claim exclusive access to truth. It is pluralistic in nature, recognizing that individuals have different temperaments and spiritual needs. Therefore, Hinduism offers various paths (like Jnana Yoga, Bhakti Yoga, Karma Yoga) to achieve the same spiritual goal. He often quoted the Rigveda’s phrase, "Ekam Sat, Vipra Bahudha Vadanti" .

• Ethical Foundation: 

Radhakrishnan stressed the ethical dimensions of Hinduism, focusing on the concepts of dharma and karma . He saw these principles as vital in guiding human conduct and ensuring harmony in society. Dharma, in particular, was viewed as a means to live a righteous and meaningful life while respecting the cosmic order.

• Critique of Religious Ritualism: 

While respecting the spiritual essence of Hinduism, Radhakrishnan criticized excessive ritualism and the rigid orthodoxy that had taken hold in parts of Hindu society. He believed that rituals should not overshadow the deeper spiritual truths and ethical principles of the faith.

• Spiritual Evolution of Humanity: 

Radhakrishnan viewed Hinduism as a progressive religion, in which humanity is constantly evolving towards higher spiritual states. He interpreted Hinduism's doctrines on reincarnation and karma as mechanisms for the soul's growth and moral development across multiple lifetimes.

Radhakrishnan's interpretations often aimed to present Hinduism as a dynamic, intellectual, and spiritually rich tradition capable of contributing to global philosophical and religious discourse.

• Write a note on the contribution of S.Radhakrishnan in Indian Writing in English.

Sarvepalli Radhakrishnan, an eminent philosopher and statesman, significantly contributed to Indian writing in English through his scholarly works on Indian philosophy, religion, and culture. His writings aimed to bridge the gap between Eastern and Western thought, showcasing the depth and richness of Indian traditions to a global audience.

Radhakrishnan's key works include "The Philosophy of the Upanishads" (1924) and "Indian Philosophy" (1927), where he articulated the essence of Indian metaphysical and ethical thought in a language accessible to English readers. By interpreting ancient Indian texts through a modern lens, he brought global attention to India’s intellectual heritage, making a profound impact on the study of Indian philosophy in the West.

His essays and lectures on comparative religion further solidified his role as a cultural ambassador. Radhakrishnan’s writings not only enriched Indian English literature but also enhanced the understanding of Indian philosophy on the international stage.

Radhakrishnan's clear and accessible English prose helped introduce complex Indian philosophical concepts to the Western world, earning him recognition as a global intellectual. 

He also promoted religious tolerance and the idea of a pluralistic world,emphasizing the importance of dialogue between different faiths. His legacy in Indian writing in English is rooted in this ability to translate India's ancient wisdom into a modern, global context.

The Indian government has framed the National Education Policy-2020 which is regarding as the India's first Educational Policy of the 21st century. On reviewing the policy document of NEP-2020, it can be inferred that NEP-2020 is originated from the philosophy to achieve the full human caliber and potential to develop an equitable and just society and promote the national development. The main 

fundamental pillars of National Education Policy are access, equity, quality, affordability accountability. NEP-2020 envisaged that the philosophical purpose of education is to nurture human 

beings as they could be enriched with rational thinking empathy courage and resilience scientific temper creative imagination with sound ethical moorings and values.

 

Ideologically National Education Policy-2020 intended at producing engaged, productive and contributing citizens for building an equitable, inclusive and plural society as envisaged by the constitution of India. The vision is to build a globally best education system rooted in Indian ethos, there by performing India into global 

knowledge super-power. The major priorities of NEP-2020 are to achieve Foundational Literacy and Numeracy  among all children by 2025 and the achievement of sustainable development goals which is not possible without quality education. Achievement of SDG-4 is one of the main objectives of NEP-2020.

• According to Radhakrishnan, what is

 the  function of philosophy?

According to Sarvepalli Radhakrishnan, the function of philosophy is to seek understanding and to provide a comprehensive view of life. He emphasizes that philosophy addresses fundamental questions about existence, knowledge, and values, fostering critical thinking and promoting a deeper awareness of human experiences. Radhakrishnan believed that philosophy should not only analyze abstract ideas but also engage with practical concerns, bridging the gap between thought and action, and ultimately contributing to the moral and spiritual development of individuals and society.

In "An Idealist View of Life" (1932), Radhakrishnan explored the tension between religion and science, urging a critical examination of both. He believed that the concept of the Ideal is central across various philosophical traditions, including Buddhism and Hinduism, and asserted that all philosophies can be viewed as forms of idealism. Radhakrishnan characterized philosophy as a pursuit of understanding, contemplation, and insight, emphasizing the importance of refining idealism by recognizing its limitations, as identified by post-idealists.

He argued that to arrive at deeper truths, one must look beyond the established authorities of science and religion. He critiqued comparative religion as flawed and incomplete, rooted in language and often subject to distortion. Orthodox fundamentalism, he noted, tends to rely heavily on sacred texts, which can be manipulated. These texts are often treated as the ultimate expression of religious philosophy. Moreover, he pointed out that the interplay of societal and scientific influences shapes both ideas and their representations.

Radhakrishnan observed that religion can be deeply political, often promoting a vision of sacrificial living for the sake of a promised spiritual reward. He contended that while both religion and science invoke concepts of God and the Absolute, respectively, the quest for truth ultimately transcends both realms. Thus, he positioned idealism at the center of philosophical inquiry, with religion and science relegated to the periphery.

                 

                    

                      Thank you