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Sarvepalli Radhakrishnan

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He previously served as the vice president of India from 1952 to 1962. He was the ambassador of India to the Soviet Union from 1949 to 1952. He was also the vice-chancellor of Banaras Hindu University from 1939 to 1948 and the vice-chancellor of Andhra University from 1931 to 1936. Radhakrishnan is considered one of the most influential and distinguished 20th century scholars of comparative religion and philosophy,<ref name="Pollock">Template:Cite journal</ref><ref group=web name="IEP" /> he held the King George V Chair of Mental and Moral Science at the University of Calcutta from 1921 to 1932 and Spalding Chair of Eastern Religion and Ethics at University of Oxford from 1936 to 1952.<ref>The Madras Mail, Saturday, 8 February 1936, page 9</ref>

Radhakrishnan's philosophy was grounded in Advaita Vedanta, reinterpreting this tradition for a contemporary understanding.<ref group=web name="IEP" /> He defended Hinduism against what he called "uninformed Western criticism",<ref name=brown153/> contributing to the formation of contemporary Hindu identity.<ref>Template:Cite book</ref> He has been influential in shaping the understanding of Hinduism, in both India and the west, and earned a reputation as a bridge-builder between India and the West.<ref name="Hawley">Hawley, Michael. "Sarvepalli Radhakrishnan (1888—1975)" Template:Webarchive. Internet Encyclopedia of Philosophy.</ref>

Radhakrishnan was awarded several high awards during his life, including a knighthood in 1931, the Bharat Ratna, the highest civilian award in India, in 1954, and honorary membership of the British Royal Order of Merit in 1963. He was also one of the founders of Helpage India, a non profit organisation for elderly underprivileged in India. Radhakrishnan believed that "teachers should be the best minds in the country".<ref group="web" name="BharatRatna">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Early life and educationEdit

Radhakrishnan was born as Sarvepalli Radhakrishnayya<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>"Radhakrishnayya, as Shri Radhakrishnan sometimes referred to himself, was born in the Sarvepalli family which traced its roots in the village of Sarvepalli in the Nellore District of Andhra Pradesh." {{#invoke:citation/CS1|citation |CitationClass=web }}</ref> in a Telugu Hindu family of Sarvepalli Veeraswami and Sithamma. He was the fourth born of six siblings (five brothers and one sister),<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> in Tiruttani of North Arcot district in the erstwhile Madras Presidency (now in Tiruvallur district of Tamil Nadu).<ref>Template:Cite news</ref><ref>Template:Cite book</ref><ref>Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> His family hails from Sarvepalli village in Nellore district of Andhra Pradesh. His early years were spent in Thiruttani and Tirupati. His father was a subordinate revenue official in the service of a local Zamindar (local landlord). His primary education was at K. V. High School at Thiruttani. In 1896 he moved to the Hermansburg Evangelical Lutheran Mission School in Tirupati and Government High Secondary School, Walajapet.Template:Sfn

EducationEdit

File:President John F. Kennedy with Indian President Sarvepalli Radhakrishnan, in the Oval Office (1).jpg
Indian President Sarvepalli Radhakrishnan with US President John F. Kennedy in the Oval Office, 1963

Radhakrishnan was awarded scholarships throughout his academic life. He joined Voorhees College in Vellore for his high school education. After his F.A. (First of Arts) class, he joined the Madras Christian College (affiliated to the University of Madras) at the age of 16. He graduated from there in 1907, and also finished his master's degree from the same college.

Radhakrishnan studied philosophy by chance rather than choice. He had wished to study mathematics. Being a financially constrained student, when a cousin who graduated from the same college passed on his philosophy textbooks to Radhakrishnan, it automatically decided his academics course.<ref>Template:Cite book</ref>Template:Sfn

Sarvepalli wrote his bachelor's degree thesis on "The Ethics of the Vedanta and its Metaphysical Presuppositions".Template:Sfn It "was intended to be a reply to the charge that the Vedanta system had no room for ethics."Template:Sfn Two of his professors, William Meston and Alfred George Hogg, commended Radhakrishnan's dissertation.Template:Citation needed Radhakrishnan's thesis was published when he was only twenty. According to Radhakrishnan himself, the criticism of Hogg and other Christian teachers of Indian culture "disturbed my faith and shook the traditional props on which I leaned."Template:Sfn Radhakrishnan himself describes how, as a student,<templatestyles src="Template:Blockquote/styles.css" />

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This led him to his critical study of Indian philosophy and religionTemplate:Sfn and a lifelong defence of Hinduism against "uninformed Western criticism".<ref name=brown153/> At the same time, Radhakrishnan commended Professor Hogg as 'My distinguished teacher,'<ref>Template:Cite book</ref> and as "one of the greatest Christian thinkers we had in India.'<ref>Template:Cite book</ref> Besides, Professor William Skinner, who was acting Principal of the College, gave a testimonial saying "he is one of the best men we have had in the recent years", which enabled him to get the first job in Presidency College. In reciprocation, Radhakrishnan dedicated one of his early books to William Skinner.Template:Sfn

The Spirit of Abheda

Radhakrishnan expresses his anguish, against the British critics, in The Ethics of the Vedanta.<ref>Template:Cite journal</ref> Here he wrote, "it has become philosophic fashion of the present day to consider the Vedanta system a non-ethical one." He quotes a German-born philologist and Orientalist, who lived and studied in Britain for most of his life, Max Muller as stating, "The Vedanta philosophy has not neglected the important sphere of ethics; but on the contrary, we find ethics in the beginning, ethics in the middle, and ethics in the end, to say nothing of the fact that minds, so engrossed with divine things as Vedanta philosophers, are not likely to fall victims to the ordinary temptations of the world, the flesh, and other powers."

Radhakrishnan then explains how this philosophy requires us (people) to look upon all creations as one. As non-different. This is where he introduces "The Spirit of Abheda".<ref>Template:Cite journal</ref> He quotes, "In morals, the individual is enjoined to cultivate a Spirit of Abheda, or non-difference." Thus he mentions how this "naturally leads to the ethics of love and brotherhood".

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

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

Personal lifeEdit

Radhakrishnan was married to Sivakamu<ref group=note name=skspell>Radhakrishnan's wife's name is spelled differently in different sources, perhaps because a common Telugu spelling is Sivamma. It is spelled Sivakamu by Sarvepalli Gopal (1989); Sivakamuamma by Mamta Anand (2006); and still differently by others.Template:Citation needed</ref> (1893–1956) in May 1903, a distant cousin, at the age of 14, when she was aged 10.Template:Sfn<ref>Template:Cite book</ref><ref>Template:Cite book</ref> As per tradition the marriage was arranged by the family. The couple had five daughters named Padmavati, Rukmini, Sushila, Sundari and Shakuntala. They also had a son named Sarvepalli Gopal who went on to a notable career as a historian. Many of Radhakrishnan's family members including his grandchildren and great-grandchildren have pursued a wide range of careers in academia, public policy, medicine, law, banking, business, publishing and other fields across the world. Former India cricketer & NCA director VVS Laxman is his great-grandnephew. Sivakamu died on 26 November 1956. They were married for about 53 years.<ref name=":0">Template:Cite book</ref><ref>Template:Cite book</ref>

Academic careerEdit

File:Radhakrishnan telugu signature.jpg
Sarvepalli Radhakrishnan drawn by Bujjai and signed by Sarvepalli in Telugu as "Radhakrishnayya".

In April 1909, Radhakrishnan was appointed to the Department of Philosophy at the Madras Presidency College. Thereafter, in 1918, he was selected as Professor of Philosophy by the University of Mysore, where he taught at its Maharaja's College, Mysore.<ref group=web name="times10">Template:Cite news</ref><ref name="MurtyVohra1990">Template:Cite book</ref> By that time he had written many articles for journals of repute like The Quest, Journal of Philosophy and the International Journal of Ethics. He also completed his first book, The Philosophy of Rabindranath Tagore. He believed Tagore's philosophy to be the "genuine manifestation of the Indian spirit". His second book, The Reign of Religion in Contemporary Philosophy was published in 1920.

In 1921 he was appointed as a professor in philosophy to occupy the King George V Chair of Mental and Moral Science at the University of Calcutta. He represented the University of Calcutta at the Congress of the Universities of the British Empire in June 1926 and the International Congress of Philosophy at Harvard University in September 1926. Another important academic event during this period was the invitation to deliver the Hibbert Lecture on the ideals of life which he delivered at Manchester College, Oxford in 1929 and which was subsequently published in book form as An Idealist View of Life.

In 1929 Radhakrishnan was invited to take the post vacated by Principal J. Estlin Carpenter at Manchester College. This gave him the opportunity to lecture to the students of the University of Oxford on Comparative Religion. For his services to education he was knighted by George V in the June 1931 Birthday Honours,<ref group=web name="london-gazette1">Template:London Gazette</ref> and formally invested with his honour by the Governor-General of India, the Earl of Willingdon, in April 1932.<ref group=web>Template:London Gazette</ref> However, he ceased to use the title after Indian independence,<ref name=banerji>Template:Cite book. Page 9 states: "In 1931.... He was knighted that year, but ceased to use the title after Independence."</ref>Template:Rp preferring instead his academic title of 'Doctor'.

He was the vice-chancellor of Andhra University from 1931 to 1936. During his first convocation address, he spoke about his native Andhra as,

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We, the Andhras, are fortunately situated in some respects. I firmly believe that if any part of India is capable of developing an effective sense of unity it is in Andhra. The hold of conservatism is not strong. Our generosity of spirit and openness of mind are well -known. Our social instinct and suggestibility are still active. Our moral sense and sympathetic imagination are not much warped by dogmas. Our women are relatively more free. Love of the mother-tongue binds us all.{{#if:|{{#if:|}}

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File:Portrait DR. Sarvepalli Radhakrishnan.jpg
Portrait of Sarvepalli Radhakrishnan by Serge Ivanoff 1953.

In 1936 Radhakrishnan was named Spalding Professor of Eastern Religion and Ethics at the University of Oxford, and was elected a Fellow of All Souls College. That same year, and again in 1937, he was nominated for the Nobel Prize in Literature, although this nomination process, as for all laureates, was not public at the time. Further nominations for the awards continued steadily throughout the 1960s. In 1939 Pt. Madan Mohan Malaviya invited him to succeed him as the Vice-Chancellor of Banaras Hindu University (BHU).Template:Sfn He served as its Vice-Chancellor till January 1948.

Political careerEdit

Template:See also

File:President John F. Kennedy and President Dr. Sarvepalli Radhakrishnan of India Exit White House.jpg
President of United States John F. Kennedy and President of India, Sarvepalli Radhakrishnan (left), depart the White House following a meeting. Minister of External Affairs of India, Lakshmi N. Menon, walks behind President Kennedy at West Wing Entrance, White House, Washington, D.C., on 4 June 1963

Radhakrishnan started his political career "rather late in life", after his successful academic career.<ref name=brown153/> His international authority preceded his political career. He was one of those stalwarts who attended Andhra Mahasabha in 1928 where he seconded the idea of renaming Ceded Districts division of Madras Presidency as Rayalaseema. In 1931 he was nominated to the League of Nations Committee for Intellectual Cooperation, where after "in Western eyes he was the recognized Hindu authority on Indian ideas and a persuasive interpreter of the role of Eastern institutions in contemporary society."<ref name=brown153/>

When India became independent in 1947, Radhakrishnan represented India at UNESCO (1946–52) and was later Ambassador of India to the Soviet Union, from 1949 to 1952. He was also elected to the Constituent Assembly of India. Radhakrishnan was elected as the first Vice President of India in 1952, and elected as the second President of India (1962–1967). Radhakrishnan did not have a background in the Congress Party, nor was he active in the Indian independence movement. He was the politician in shadow.Template:Explain His motivation lay in his pride of Hindu culture, and the defence of Hinduism against "uninformed Western criticism".<ref name=brown153/> According to the historian Donald Mackenzie Brown,

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Teacher's DayEdit

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

Instead of celebrating my birthday, it would be my proud privilege if September 5th is observed as Teachers' Day.<ref>Template:Cite news</ref>

His birthday has since been celebrated as Teachers' Day in India.<ref group=web>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

CharityEdit

Along with G. D. Birla and some other social workers in the pre-independence era, Radhakrishnan formed the Krishnarpan Charity Trust.

File:State Visits by Dr S Radhakrishnan.png
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Role in Constituent AssemblyEdit

He was against State institutions imparting denominational religious instruction as it was against the secular vision of the Indian State.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Global policyEdit

Along with Albert Einstein, Radhakrishnan, the second president of India and the first vice president of India, was one of the sponsors of the Peoples' World Convention (PWC), also known as Peoples' World Constituent Assembly (PWCA), which took place in 1950–51 at Palais Electoral, Geneva, Switzerland.<ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

PhilosophyEdit

Radhakrishnan tried to bridge eastern and western thought,<ref name=Schillp>Template:Cite book</ref> defending Hinduism against "uninformed Western criticism",<ref name=brown153/> but also incorporating Western philosophical and religious thought.<ref name=sharf1998/>

Advaita VedantaEdit

Radhakrishnan was one of the most prominent spokesmen of Neo-Vedanta.Template:Sfn<ref>Template:Cite book</ref><ref name=fort179/> His metaphysics was grounded in Advaita Vedanta, but he reinterpreted Advaita Vedanta for a contemporary understanding.<ref group=web name="IEP">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> He acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman.<ref group=web name="IEP" />Template:Refn Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."<ref group=web name="IEP" />

Intuition and religious experienceEdit

Template:See also

"Intuition",<ref group=web name="IEP" /> synonymously called "religious experience",<ref group=web name="IEP" /> has a central place in Radhakrishnan's philosophy as a source of knowledge which is not mediated by conscious thought.<ref name=sharf1998/> His specific interest in experience can be traced back to the works of William James (1842–1910), F. H. Bradley (1846–1924), Henri Bergson (1859–1941), and Friedrich von Hügel (1852–1925),<ref name=sharf1998/> and to Vivekananda (1863–1902),<ref name=Rambachan1994/> who had a strong influence on Sarvepalli's thought.Template:Sfn According to Radhakrishnan, intuition is of a self-certifying character (svatassiddha), self-evidencing (svāsaṃvedya) and self-luminous (svayam-prakāsa).<ref group=web name="IEP" /> In his book An Idealist View of Life, he made a case for the importance of intuitive thinking as opposed to purely intellectual forms of thought.<ref group=web >{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> According to Radhakrishnan, intuition plays a specific role in all kinds of experience.<ref group=web name="IEP" />

Radhakrishnan discernes eight sorts of experience:<ref group="web" name="IEP" />

  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 of religionsEdit

For Radhakrishnan, theology and creeds are intellectual formulations, and symbols of religious experience or "religious intuitions".<ref group=web name="IEP" /> Radhakrishnan qualified the variety of religions hierarchically according to their apprehension of "religious experience", giving Advaita Vedanta the highest place:<ref group=web name="IEP" />Template:Refn

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

Radhakrishnan saw Hinduism as a scientific religion based on facts, apprehended via intuition or religious experience.<ref group=web name="IEP" /> According to Radhakrishnan, "if philosophy of religion is to become scientific, it must become empirical and found itself on religious experience".<ref group=web name="IEP" /> He saw this empiricism exemplified in the Vedas:

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From his writings collected as The Hindu View of Life, Upton Lectures, Delivered at Manchester College, Oxford, 1926: "Hinduism insists on our working steadily upwards in improving our knowledge of God. The worshippers of the absolute are of the highest rank; second to them are the worshippers of the personal God; then come the worshippers of the incarnations of Rama, Krishna, Buddha; below them are those who worship deities, ancestors, and sages, and lowest of all are the worshippers of petty forces and spirits. The deities of some men are in water (i.e., bathing places), those of the most advanced are in the heavens, those of the children (in religion) are in the images of wood and stone, but the sage finds his God in his deeper self. The man of action finds his God in fire, the man of feeling in the heart, and the feeble minded in the idol, but the strong in spirit find God everywhere". The seers see the supreme in the self, and not the images."

To Radhakrishnan, Advaita Vedanta was the best representative of Hinduism, as being grounded in intuition, in contrast to the "intellectually mediated interpretations"<ref group="web" name="IEP" /> of other religions.<ref group="web" name="IEP" />Template:Refn He objected against charges of "quietism"Template:Refn and "world denial", instead stressing the need and ethic of social service, giving a modern interpretation of classical terms as tat-tvam-asi.<ref name=fort179/> According to Radhakrishnan, Vedanta offers the most direct intuitive experience and inner realisation, which makes it the highest form of religion:

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Radhakrishnan saw other religions, "including what Dr. S. Radhakrishnan understands as lower forms of Hinduism,"<ref group=web name="IEP" /> as interpretations of Advaita Vedanta, thereby Hinduising all religions.<ref group=web name="IEP" />

Although Radhakrishnan was well-acquainted with western culture and philosophy, he was also critical of them. He stated that Western philosophers, despite all claims to objectivity, were influenced by theological influences of their own culture.<ref>Radhakrishnan, Sarvepalli and Moore, Charles (eds.) (1989) A Source Book in Indian Philosophy, Princeton: Princeton University Press, pp. 610–639. Template:ISBN</ref>

InfluenceEdit

File:Sarve palli raadhakrishnan, tankbund.JPG
Statue of Sarvepalli at Hyderabad (Tankbund)

Radhakrishnan was one of world's best and most influential twentieth-century scholars of comparative religion and philosophy.<ref name="Pollock" /><ref group=web name="IEP" />

Radhakrishnan's defence of the Hindu traditions has been highly influential,<ref name=sharf1998/> both in India and the western world. In India, Radhakrishnan's ideas contributed to the formation of India as a nation-state.Template:Sfn Radhakrishnan's writings contributed to the hegemonic status of Vedanta as "the essential world view of Hinduism".Template:Sfn In the western world, Radhakrishnan's interpretations of the Hindu tradition, and his emphasis on "spiritual experience", made Hinduism more readily accessible for a western audience, and contributed to the influence Hinduism has on modern spirituality:

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In figures such as Vivekananda and Radhakrishnan we witness Vedanta traveling to the West, where it nourished the spiritual hunger of Europeans and Americans in the early decades of the twentieth century.Template:Sfn{{#if:|{{#if:|}}

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AppraisalEdit

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

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And according to Hawley:

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Criticism and contextEdit

Radhakrishnan's ideas have also received criticism and challenges, for their perennialistTemplate:SfnTemplate:Sfn and universalist claims,Template:SfnTemplate:Sfn and the use of an east–west dichotomy.<ref group=web name="IEP" />

PerennialismEdit

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According to Radhakrishnan, there is not only an underlying "divine unity"Template:Sfn from the seers of the Upanishads up to modern Hindus like Tagore and Gandhi,Template:Sfn but also "an essential commonality between philosophical and religious traditions from widely disparate cultures."Template:Sfn This is also a major theme in the works of Rene Guenon, the Theosophical Society, and the contemporary popularity of eastern religions in modern spirituality.Template:Sfn<ref name=sharf1998/> Since the 1970s, the Perennialist position has been criticised for its essentialism. Social-constructionists give an alternative approach to religious experience, in which such "experiences" are seen as being determined and mediated by cultural determinants:<ref name=sharf1998/><ref name=sharf2000/>Template:Refn

As Michaels notes:

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Religions, too, rely not so much on individual experiences or on innate feelings – like a sensus numinosus (Rudolf Otto) – but rather on behavioral patterns acquired and learned in childhood.<ref>Template:Cite book</ref>{{#if:|{{#if:|}}

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Rinehart also points out that "perennialist claims notwithstanding, modern Hindu thought is a product of history",Template:Sfn which "has been worked out and expressed in a variety of historical contexts over the preceding two hundreds years."Template:Sfn This is also true for Radhakrishan, who was educated by missionariesTemplate:Sfn and, like other neo-Vedantins, used the prevalent western understanding of India and its culture to present an alternative to the western critique.Template:SfnTemplate:Sfn

Universalism, communalism and Hindu nationalismEdit

According to Richard King, the elevation of Vedanta as the essence of Hinduism, and Advaita Vedanta as the "paradigmatic example of the mystical nature of the Hindu religion"Template:Sfn by colonial Indologists but also neo-Vedantins served well for the Hindu nationalists, who further popularised this notion of Advaita Vedanta as the pinnacle of Indian religions.Template:Sfn It

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...provided an opportunity for the construction of a nationalist ideology that could unite Hindus in their struggle against colonial oppression.Template:Sfn{{#if:|{{#if:|}}

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

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... Indian nationalist leaders continued to operate within the categorical field generated by politicized religion [...] Extravagant claims were made on behalf of Oriental civilization. Sarvepalli Radhakrishnan's statement – "[t]he Vedanta is not a religion but religion itself in its "most universal and deepest significance" – is fairly typical.Template:Sfn{{#if:|{{#if:|}}

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Rinehart also criticises the inclusivity of Radhakrishnan's approach, since it provides "a theological scheme for subsuming religious difference under the aegis of Vedantic truth."Template:SfnTemplate:Refn According to Rinehart, the consequence of this line of reasoning is communalism,Template:Sfn the idea that "all people belonging to one religion have common economic, social and political interests and these interests are contrary to the interests of those belonging to another religion."<ref group=web>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Rinehart notes that Hindu religiosity plays an important role in the nationalist movement,Template:Sfn and that "the neo-Hindu discourse is the unintended consequence of the initial moves made by thinkers like Rammohan Roy and Vivekananda."Template:Sfn Yet Rinehart also points out that it is

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...clear that there isn't a neat line of causation that leads from the philosophies of Rammohan Roy, Vivekananda and Radhakrishnan to the agenda of [...] militant Hindus.Template:SfnTemplate:Refn{{#if:|{{#if:|}}

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Post-colonialismEdit

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Colonialism left deep traces in the hearts and minds of the Indian people, influencing the way they understood and represented themselves.Template:Sfn The influences of "colonialist forms of knowledge"<ref group=web name="IEP" /> can also be found in the works of Radhakrishnan. According to Hawley, Radhakrishnan's division between East and West, the East being spiritual and mystical, and the West being rationalist and logical in its forms of knowledge, was constructed during the 18th and 19th centuries. Arguably, these characterisations are "imagined" in the sense that they reflect the philosophical and religious realities of neither "East' nor West."<ref group=web name="IEP" />

Since the 1990s, the colonial influences on the 'construction' and 'representation' of Hinduism have been the topic of debate among scholars of Hinduism. Western Indologists are trying to come to more neutral and better-informed representations of India and its culture, while Indian scholars are trying to establish forms of knowledge and understanding which are grounded in and informed by Indian traditions, instead of being dominated by western forms of knowledge and understanding.<ref name=sweetman/>Template:Refn

Feud with The Modern ReviewEdit

Radhakrishnan's appointment, as a southerner, to "the most important chair of philosophy in India" in the north, was resented by a number of people from the Bengali intellectual elite, and The Modern Review, which was critical of the appointment of non-Bengalis, became the main vehicle of criticism.Template:SfnTemplate:SfnTemplate:Sfn Soon after his arrival in Calcutta in 1921, Radhakrishnan's writings were regularly criticised in The Modern Review.Template:Sfn When Radhakrishnan published his Indian Philosophy in two volumes (1923 and 1927), The Modern Review questioned his use of sources, criticising the lack of references to Bengali scholars. Yet, in an editor's note, The Modern Review acknowledged that "As professor's Radhakrishnan's book has not been received for review in this Journal, The Modern Review is not in a position to form any opinion on it."Template:Sfn

In the January 1929 issue of The Modern Review, the Bengali philosopher Jadunath Sinha made the claim that parts of his 1922 doctoral thesis, Indian Psychology of Perception, published in 1925, were copied by his teacher Radhakrishnan into the chapter on "The Yoga system of Patanjali" in his book Indian Philosophy II, published in 1927.Template:SfnTemplate:Sfn Sinha and Radhakrishnan exchanged several letters in the Modern Review, in which Sinha compared parts of his thesis with Radhakrishnan's publication, presenting altogether 110 instances of "borrowings."Template:SfnTemplate:Sfn Radhakrishnan felt compelled to respond, stating that Sinha and he had both used the same classical texts,Template:Sfn that his translations were standard translations, and that similarities in translations were therefore unavoidable. He further argued that he was lecturing on the subject before publishing his book, and that his book was ready for publication in 1924, before Sinha's thesis was published.Template:Sfn

Scholars such as Kuppuswami Sastri, Ganganath Jha, and Nalini Ganguli confirmed that Radhakrishnan was distributing the notes in question since 1922.Template:SfnTemplate:Sfn Ramananda Chatterjee, the editor of The Modern Review, refused to publish a letter by Nalini Ganguli confirming this fact, while continuing publishing Sinha's letters.Template:Sfn The General Editor of Radhakrishnan's publisher, professor Muirhead, further confirmed that the publication was delayed for three years, due to his stay in the United States.Template:SfnTemplate:Sfn

In Summer 1929, the dispute escalated into a juristic fight. Responding to the alleged "systematic effort [...] to destroy Radhakrishnan's reputation as a scholar and a public figure,"Template:Sfn Radhakrishnan filed a suit for defamation of character against Sinha and Chatterjee, demanding Rs. 100,000 for the damage done,Template:Sfn and Sinha filed a case against Radhakrishnan for copyright infringement, demanding Rs. 20,000.Template:SfnTemplate:Refn The suits were settled in May 1933, the terms of the settlement were not disclosed, and "all the allegations made in the pleadings and in the columns of the Modern Review were withdrawn."Template:SfnTemplate:Sfn

Awards and honoursEdit

File:S. Radhakrishnan receiving the Bharat Ratna award from President Dr. Prasad.jpg
S. Radhakrishnan receiving the Bharat Ratna award from President Rajendra Prasad

National honoursEdit

Foreign honoursEdit

|CitationClass=web }}</ref>

Other awardsEdit

  • A portrait of Radhakrishnan adorns the Chamber of the Rajya Sabha.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

|CitationClass=web }}</ref>Template:Refn He donated the entire amount of the Templeton Prize to Oxford University.

|CitationClass=web }}</ref>

Commemorative stamps released by India Post (by year) -

  • Sarvepalli Radhakrishnan 1967 stamp of India.jpg

    1967

  • Sarvepalli Radhakrishnan 1989 stamp of India.jpg

    1989

In popular cultureEdit

Sarvepalli Radhakrishna (1988) is a documentary film about Radhakrishnan, directed by N. S. Thapa, produced by the Government of India's Films Division.<ref>Template:Cite book</ref>

QuotesEdit

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  • "It is not God that is worshipped but the authority that claims to speak in His name. Sin becomes disobedience to authority not violation of integrity."<ref>Quoted in Brown, J. A. C. (1963) Techniques of Persuasion, Ch. 11. Penguin Books. Template:ISBN</ref>
  • "Reading a book gives us the habit of solitary reflection and true enjoyment."<ref>Template:Cite book</ref>
  • "When we think we know, we cease to learn."<ref>Template:Cite book</ref>
  • "A literary genius, it is said, resembles all, though no one resembles him."<ref>Template:Cite book</ref>
  • "There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed."<ref>Template:Cite book</ref>
  • "A life of joy and happiness is possible only on the basis of knowledge.
  • "If he does not fight, it is not because he rejects all fighting as futile, but because he has finished his fights. He has overcome all dissensions between himself and the world and is now at rest... We shall have wars and soldiers so long as the brute in us is untamed."<ref>Quoted on Wordsmith.org on 5 September 2019</ref>

BibliographyEdit

Works by RadhakrishnanEdit

Biographies and monographs on RadhakrishnanEdit

Several books have been published on Radhakrishnan:

See alsoEdit

CitationsEdit

NotesEdit

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ReferencesEdit

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SourcesEdit

Printed sourcesEdit

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Online sourcesEdit

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External linksEdit

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