Sarvepalli Radhakrishnan

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Sarvepalli Radhakrishnan
Bharat Ratna

2nd President of India In office 13 May 196 ! 13 May 196" Ja#aharlal $ehru %ul&arilal $anda '(cting) Prime *al +ahadur ,hastri Minister %ul&arilal $anda '(cting) -ndira %andhi Vice President .akir /ussain Preceded by 0a1endra 2rasad Succeeded by .akir /ussain Vice President of India In office 13 May 193 ! 1 May 196 President 0a1endra 2rasad Preceded by 2osition esta4lished Succeeded by .akir /ussain Personal details 3 ,eptem4er 1555 Born 6hiruttani, Madras 2residency, +ritish -ndia

'no# in 6amil $adu, -ndia) 1" (pril 19"3 'aged 56) Died Madras, 6amil $adu, -ndia 'no# 7hennai) Nationality -ndian Political party -ndependent Spouse s! ,ivakamu, *ady 0adhakrishnan Five daughters "hildren 8ne son 9oorhees 7ollege #lma mater :niversity of Madras 2hilosopher Profession 2rofessor Reli$ion /induism

Sarvepalli Radhakrishnan'6elugu: ) ' listen 'help;info)< 3 ,eptem4er 1555 ! 1" (pril 19"3) #as an -ndian philosopher and statesman=1> #ho #as the first 9ice 2resident of -ndia '193 !196 ) and thesecond 2resident of -ndia from 196 to 196"?=#e4 1> 0egarded as one of -ndia@s 4est scholars of comparative religion and philosophy,= > his academic appointments included the Aing %eorge 9 7hair of Mental and Moral ,cience at the :niversity of 7alcutta '19 1!193 ) and ,palding 2rofessor of Bastern 0eligion and Bthics at :niversity of 8Cford '1936!193 )? /is philosophy #as grounded in (dvaita 9edanta, reinterpreting this tradition for a contemporary understanding?=#e4 > /e defended /induism against Duninformed Western criticismD, =3> contri4uting to the formation of contemporary /indu identity?=E> /e has 4een influential in shaping the WestFs understanding of /induism, -ndia, and the Bast,and earned a reputation as a 4ridgeG4uilder 4et#een -ndia and the West? =3> 0adhakrishnan #as a#arded the +harat 0atna, the highest civilian a#ard in -ndia, in 193E? (mong the other important honours he received #ere the +ritish Anight +achelor in 1931, although he ceased to use the title D,irD after -ndia attained independence,=6>mem4er of the %erman D8rder pour le Merite for (rts and ,cienceD in 193E,=#e4 3> and honorary mem4ership of the +ritish 0oyal 8rder of Merit in 1963? /e #as also a#arded the6empleton 2ri&e in 19"3 for advocating nonGaggression and conveying Dlove and #isdom for all people?D=#e4 E>=note 1>

0adhakrishnan 4elieved that Dteachers should 4e the 4est minds in the countryD? ,ince 196 , his 4irthday is cele4rated in -ndia as 6eachers@ Hay on 3 ,eptem4er?=#e4 3>

"ontents
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1 +iography o 1?1 Barly life and education o 1? Bducation o 1?3 Marriage o 1?E (cademic career o 1?3 2olitical career o 1?6 6eacher@s Hay o 1?" 7harity 2hilosophy o ?1 (dvaita 9edanta o ? -ntuition and religious eCperience o ?3 7lassification of religions 3 -nfluence o 3?1 (ppraisal o 3? 7riticism and conteCt 3? ?1 2erennialism 3? ? :niversalism, communalism and /indu nationalism 3? ?3 2ostGcolonialism E (#ards and honours 3 Iuotes 6 +i4ilography o 6?1 Works 4y 0adhakrishnan o 6? +iographies and monographs on 0adhakrishnan " ,ee also 5 $otes 9 0eferences 1J ,ources o 1J?1 2u4lished sources o 1J? We4Gsources 11 BCternal links

Bio$raphy%edit&
'arly life and education%edit&

,arvepalli 0adhakrishnan #as 4orn in a $iyogi 6elugu +rahmin family =#e4 6> at a village near 6hiruttani -ndia, 5E km to the north#est of Madras 'no# 7hennai)? /is father@s name #as ,arvepalli 9eeras#ami =#e4 "> and his mother@s #as ,itamma?=#e4 "> /is early years #ere spent in 6iruttani and 6irupati? /is father #as a su4ordinate revenue official in the service of a local &amindar 'landlord)? /is primary education #as at 2rimary +oard /igh ,chool at 6iruttani? -n 1596 he moved to the /ermans4urg Bvangelical *utheral Mission ,chool in 6irupati?="> 'ducation%edit& 0adhakrishnan #as a#arded scholarships throughout his academic life? /e 1oined 9oorhees 7ollege in 9ellore 4ut s#itched to the Madras 7hristian 7ollege at the age of 1"? /e graduated from there in 19J6 #ith a Master@s degree in 2hilosophy, 4eing one of its most distinguished alumni? =5> 0adhakrishnan studied philosophy 4y chance rather than choice? +eing a financially constrained student, #hen a cousin #ho graduated from the same college passed on his philosophy teCt4ooks in to 0adhakrishnan, it automatically decided his academic course? =9>=1J> 0adhakrishnan #rote his thesis for the M?(? degree on D6he Bthics of the 9edanta and its Metaphysical 2resuppositionsD? =11> -t D#as intended to 4e a reply to the charge that the 9edanta system had no room for ethics?D =1 >/e #as afraid that this M?(? thesis #ould offend his philosophy professor, Hr? (lfred %eorge /ogg? -nstead, /ogg commended 0adhakrishnan on having done most eCcellent #ork?=citation needed> 0adhakrishnan@s thesis #as pu4lished #hen he #as only J? (ccording to 0adhakrishnan himself, the criticism of /ogg and other 7hristian teachers of -ndian culture Ddistur4ed my faith and shook the traditional props on #hich - leaned?D=1 >0adhakrishnan himself descri4es ho#, as a student, 6he challenge of 7hristian critics impelled me to make a study of /induism and find out #hat is living and #hat is dead in it? My pride as a /indu, roused 4y the enterprise and eloKuence of ,#ami 9ivekananda, #as deeply hurt 4y the treatment accorded to /induism in missionary institutions?=3> 6his led him to his critical study of -ndian philosophy and religion, =1 > and a lifelong defense of /induism against Duninformed Western criticismD? =3> Marria$e%edit&

0adhakrishnan #as married to ,ivakamu, =note > a distant cousin, at the age of 16? =13> (s per tradition the marriage #as arranged 4y the family? 6he couple had five daughters and a son, ,arvepalli %opal? ,arvepalli %opal #ent on to a nota4le career as a historian? ,ivakamu died in 1936? 6hey #ere married for over 31 years?=#e4 5> #cademic career%edit&

,arvepalli 0adhakrishnan dra#n 4y +u11ai and signed 4y 0adhakrishnan in 6elugu as D0adhakrishnaiahD? -n (pril 19J9, ,arvepalli 0adhakrishnan #as appointed to the Hepartment of 2hilosophy at the Madras 2residency 7ollege? 6hereafter, in 1915, he #as selected as 2rofessor of 2hilosophy 4y the :niversity of Mysore, #here he taught at its Mahara1a@s 7ollege, Mysore? =#e4 9>=1E> +y that time he had #ritten many articles for 1ournals of repute like The Quest, Journal of Philosophy and the International Journal of Ethics? /e also completed his first 4ook, The Philosophy of Rabindranath Tagore? /e 4elieved 6agore@s philosophy to 4e the Dgenuine manifestation of the -ndian spiritD? /is second 4ook, The Reign of Religion in Contemporary Philosophy #as pu4lished in 19 J? -n 19 1 he #as appointed as a professor in philosophy to occupy the Aing %eorge 9 7hair of Mental and Moral ,cience at the :niversity of 7alcutta? /e represented the :niversity of 7alcutta at the 7ongress of the :niversities of the +ritish Bmpire in June 19 6 and the -nternational 7ongress of 2hilosophy at /arvard :niversity in ,eptem4er 19 6? (nother important academic event during this period #as the invitation to deliver the/i44ert

*ecture on the ideals of life #hich he delivered at /arris Manchester 7ollege, 8Cford in 19 9 and #hich #as su4seKuently pu4lished in 4ook form as An Idealist View of ife? -n 19 9 0adhakrishnan #as invited to take the post vacated 4y 2rincipal J? Bstlin 7arpenter at /arris Manchester 7ollege? 6his gave him the opportunity to lecture to the students of the :niversity of 8Cford on 7omparative 0eligion? For his services to education he #as knighted 4y %eorge 9 in the June 1931 +irthday /onours,=#e4 1J> and formally invested #ith his honour 4y the %overnorG%eneral of -ndia, the Barl of Willingdon, in (pril 193 ?=#e4 11> /o#ever, he ceased to use the title after -ndian independence, =13>:9 preferring instead his academic title of @Hoctor@? /e #as the 9iceG7hancellor of (ndhra :niversity from 1931 to 1936? -n 1936 0adhakrishnan #as named ,palding 2rofessor of Bastern 0eligions and Bthics at the :niversity of 8Cford, and #as elected a Fello# of (ll ,ouls 7ollege? -n 1939 2t? Madan Mohan Malaviya invited him to succeed him as the 9iceG 7hancellor of +anaras /indu :niversity '+/:)?=16> /e served as its 9iceG 7hancellor till January 19E5? Political career%edit& ,ee also: +ritish 0a1, -ndian independence movement, and -ndian -ndependence 0adhakrishnan started his political career Drather late in lifeD, =1"> after his successful academic career?=1"> /is international authority preceded his political career?=3> -n 1931 he #as nominated to the eague of !ations Committee for International Cooperation, #hereafter Din Western eyes he #as the recogni&ed /indu authority on -ndian ideas and a persuasive interpreter of the role of Bastern institutions in contemporary society?D =3>When -ndia 4ecame independent in 19E", 0adhakrishnan represented -ndia at :$B,78 '19E6!3 ) and #as later (m4assador of -ndia to the ,oviet :nion, from 19E9 to 193 ? /e #as also elected to the 7onstituent (ssem4ly of -ndia? 0adhakrishnan #as elected as the first 9ice 2resident of -ndia in 193 , =#e4 5> and elected as the second 2resident of -ndia '196 !196")? 0adhakrishnan did not have a 4ackground in the 7ongress 2arty, nor #as he active in the struggle against +ritish rule? =3> /is motivation lay in his pride of /indu culture, and the defence of /induism against Duninformed Western criticismD?=3> (ccording to +ro#n,

/e had al#ays defended /indu culture against uninformed Western criticism and had sym4oli&ed the pride of -ndians in their o#n intellectual traditions? =3> (eacher)s Day%edit& When he 4ecame 2resident, some of his students and friends reKuested him to allo# them to cele4rate his 4irthday, 3 ,eptem4er? /e replied, D-nstead of cele4rating my 4irthday, it #ould 4e my proud privilege if 3 ,eptem4er is o4served as 6eachers@ Hay?D /is 4irthday has since 4een cele4rated as 6eachers@ Hay in -ndia?=#e4 1 > "harity%edit& (long #ith %hanshyam Has +irla and some other social #orkers in the preG independence era, 0adhakrishnan formed the Arishnarpan 7harity 6rust?

(s 2resident of -ndia, 0adhakrishnan made 11 state visits including visits to 4oth the :,( and the :,,0?=#e4 13>

Philosophy%edit&
0adhakrishnan tried to 4ridge eastern and #estern thought, =15> defending /induism against Duninformed Western criticismD, =3> 4ut also incorporationg Western philosophical and religious thought? =19> #dvaita Vedanta%edit& 0adhakrishnan #as one of the most prominent spokesman of $eoG9edanta?= J> = 1>= > /is metaphysics #as grounded in (dvaita 9edanta, 4ut he reinterpreted (dvaita 9edanta for a contemporary understanding? =#e4 > /e ackno#ledged the reality and diversity of the #orld of eCperience, #hich he sa# as grounded in and supported 4y the a4solute or +rahman? =#e4 >=note 3> 0adhakrishnan also reinterpreted ,hankara@s notion of maya? (ccording to 0adhakrishnan, maya is not a strict a4solute idealism, 4ut Da su41ective misperception of the #orld as ultimately real?D=#e4 >

Intuition and reli$ious e*perience%edit& ,ee also: Mystical eCperience and 0eligious eCperience D-ntuitionD, or anubha"a,=#e4 > synonymously called Dreligious eCperienceD, =#e4 > has a central place in 0adhakrishnan@s philosophy as a source of kno#ledge #hich is not mediated 4y conscious thought?=19> /is specific interest in eCperience can 4e traced 4ack to the #orks of William James '15E ! 191J), Francis /er4ert +radley '15E6!19 E), /enri +ergson '1539!19E1), and Friedrich von /Lgel '153 !19 3),=19> and to 9ivekananda,= E> #ho had a strong influence on 0adhakrisnan@s thought?= 3> (ccording to 0adhakrishnan, intuition is of a selfGcertifying character ' s"atassiddha), selfGevidencing 's"#sa"edya), and selfGluminous 's"ayam$pra%#sa)?=#e4 > -n his 4ook An Idealist View of ife, he made a po#erful case for the importance of intuitive thinking as opposed to purely intellectual forms of thought? =#e4 1E> (ccording to 0adhakrishnan, intuition plays a specific role in all kinds of eCperience? =#e4 > 0adhakrishnan discernes five sorts of eCperience: =#e4 > 1? 7ognitive BCperience: 1? ,ense BCperience ? Hiscursive 0easoning 3? -ntuitive (pprehension ? 2sychic BCperience 3? (esthetic BCperience E? Bthical BCperience 3? 0eligious BCperience "lassification of reli$ions%edit& For 0adhakrishnan, theology and creeds are intellectual formulations, and sym4ols of religious eCperience or Dreligious intuitionsD? =#e4 > 0adhakrishnan Kualified the variety of religions hierarchically according to their apprehension of Dreligious eCperienceD, giving (dvaita 9edanta the highest place: =#e4 >=note E> 1? ? 3? E? 3? 6he #orshippers of the (4solute 6he #orshippers of the personal %od 6he #orshippers of the incarnations like 0ama, A a, +uddha 6hose #ho #orship ancestors, deities and sages 6he #orshippers of the petty forces and spirits

0adhakrishnan sa# /induism as a scientific religion 4ased on facts, apprehended via intuition or religious eCperience? =#e4 > (ccording to

0adhakrishnan, D=i>f philosophy of religion is to 4ecome scientific, it must 4ecome empirical and found itself on religious eCperienceD? =#e4 > /e sa# this empiricism eCemplified in the 9edas: 6he truths of the is are not evolved as the result of logical reasoning or systematic philosophy 4ut are the products of spiritual intuition, d ti or vision? 6he is are not so much the authors of the truths recorded in the 9edas as the seers #ho #ere a4le to discern the eternal truths 4y raising their lifeGspirit to the plane of universal spirit? 6hey are the pioneer researchers in the realm of the spirit #ho sa# more in the #orld than their follo#ers? 6heir utterances are not 4ased on transitory vision 4ut on a continuous eCperience of resident life and po#er? When the 9edas are regarded as the highest authority, all that is meant is that the most eCacting of all authorities is the authority of facts? =#e4 > 6o 0adhakrishnan, (dvaita 9edanta #as the 4est representative of /induism, as 4eing grounded in intuition, in contrast to the Dintellectually mediated interpretationsD=#e4 > of other religions?=#e4 >=note 3> /e o41ected against charges of DKuietismD=note 6> and D#orld denialD,=31> instead stressing the need and ethic of social service,=31> giving a modern interpretation of classical terms as tat$t"am$ asi?=3 > (ccording to 0adhakrishnan, 9edanta offers the most direct intuitive eCperience and inner reali&ation, #hich makes it the highest form of religion: 6he 9edanta is not a religion, 4ut religion itself in its most universal and deepest significance?=#e4 > 0adhakrishnan sa# other religions, Dincluding #hat 0adhakrishnan understands as lo#er forms of /induism,D=#e4 > as interpretations of (dvaita 9edanta, there4y /indusi&ing all religions? =#e4 > (lthough 0adhakrishnan #as #ellGacKuainted #ith #estern culture and philosophy, he #as also critical of them? /e stated that Western philosophers, despite all claims to o41ectivity, #ere influenced 4y theological influences of their o#n culture?=33>

Influence%edit&
8ne of -ndia@s most influential scholars of comparative religion and philosophy, 0adhakrishnan 4uilt a 4ridge 4et#een the Bast and the West 4y sho#ing ho# the philosophical systems of each tradition are comprehensi4le #ithin the terms of the other? /e #rote authoritative eCegeses of -ndia@s religious and philosophical literature for the BnglishGspeaking #orld? =3E>

0adhakrishnan@s defense of the /indu traditions has 4een highly influential, =33> 4oth in -ndia and the #estern #orld? -n -ndia, 0adhakrishnan@s ideas contri4uted to the formation of -ndia as a nationGstate? =36> 0adhakrishnan@s #ritings contri4uted to the hegemonic status of 9edanta as Dthe essential #orldvie# of /induismD?=3"> -n the #estern #orld, 0adhakrishnan@s interpretations of the /indu tradition, and his emphasis on Dspiritual eCperienceD, made /induism more readily accessi4le for a #estern audience, and contri4uted to the influence /induism has on modern spirituality: -n figures such as 9ivekananda and 0adhakrishnan #e #itness 9edanta traveling to the West, #ere it nourished the spiritual hunger of Buropeans and (mericans in the early decades of the t#entieth century? =3"> #ppraisal%edit& 0adhakrishnan has 4een highly appraised? (ccording to 2aul (rtur ,chillp: $or #ould it 4e possi4le to find a more eCcellent eCample of a living D4ridgeD 4et#een the Bast and the West than 2rofessor 0adhakrishnan? ,teeped, as 0adhakrishnan has 4een since his childhood, in the life, traditions, and philosophical heritage of his native -ndia, he has also struck deep roots in Western philosophy, #hich he has 4een studying tirelessly ever since his undergraduate collegeGdays in Madras 7hristian 7ollege, and in #hich he is as thoroughly at home as any Western philosopher? =35> (nd according to /a#ley: 0adhakrishnanFs concern for eCperience and his eCtensive kno#ledge of the Western philosophical and literary traditions has earned him the reputation of 4eing a 4ridgeG4uilder 4et#een -ndia and the West? /e often appears to feel at home in the -ndian as #ell as the Western philosophical conteCts, and dra#s from 4oth Western and -ndian sources throughout his #riting? +ecause of this, 0adhakrishnan has 4een held up in academic circles as a representative of /induism to the West? /is lengthy #riting career and his many pu4lished #orks have 4een influential in shaping the WestFs understanding of /induism, -ndia, and the Bast?=#e4 > "riticism and conte*t%edit& 0adhakrishnan@s ideas have also received criticism and challenges, for their perennialist= J>=39> and universalist claims,=EJ>=E1> and the use of an BastGWest dichotomy?=#e4 >

Perennialism%edit&

Main article: 2erennial philosophy (ccording to 0adhakrishnan, there is not only an underlying Ddivine unityD=39> from the seers of the :panishads up to modern /indus like 6agore and %andhi,=39> 4ut also Dan essential commonality 4et#een philosophical and religious traditions from #idely disparate cultures?D = J> 6his is also a ma1or theme in the #orks of 0ene %uenon, the 6heosophical ,ociety, and the contemporary popularity of eastern religions in modern spirituality?= J>=19> =E > ,ince the 19"Js, the 2erennialist position has 4een criticised for its essentialism?=19>=E > ,ocialGconstructionists give an alternative approach to religious eCperience, in #hich such DeCperiencesD are seen as 4eing determined and mediated 4y cultural determants: =19>=E >=note "> (s Michaels notes: 0eligions, too, rely not so much on individual eCperiences or on innate feelings G like a sensus numinosus '0udolf 8tto) G 4ut rather on 4ehavioral patterns acKuired and learned in childhood?=E3> 0inehart also points out that Dperennialist claims not#ithstanding, modern /indu thought is a product of historyD,=39> #hich Dhas 4een #orked out and eCpressed in a variety of historical conteCts over the preceding t#o hundreds years?D=39> 6his is also true for 0adhakrishan, #ho #as educated 4y missionaries=EE> and, like other neoG9edantins used the prevalent #estern understanding of -ndia and its culture to present an alternative to the #estern critiKue?= J>=E3>
+niversalism, communalism and -indu nationalism%edit&

(ccording to 0ichard Aing, the elevation of 9edanta as the essence of /induism, and (dvaita 9edanta as the Dparadigmatic eCample of the mystical nature of the /indu religionD=E6> 4y colonial -ndologists 4ut also neoG9edantins served #ell for the /indu nationalists, #ho further popularised this notion of (dvaita 9edanta as the pinnacle of -ndian religions? =E"> -t ???provided an opportunity for the construction of a nationalist ideology that could unite /indus in their struggle against colonial oppression? =E5> 6his DopportunityD has 4een criticised? (ccording to ,ucheta Ma&umdar and 9asant Aai#ar,

??? -ndian nationalist leaders continued to operate #ithin the categorical field generated 4y politici&ed religion =???> BCtravagant claims #ere made on 4ehalf of 8riental civili&ation? ,arvepalli 0adhakrishnan@s statement G D=t>he 9edanta is not a religion 4ut religion itself in its Dmost uni"ersal and deepest significanceD G is fairly typical?=EJ> 0inehart also criticises the inclusivism of 0adhakrishnan@s approach, since it provides Da theological scheme for su4suming religious difference under the aegis of of 9edantic truth?D=E1>=note 5> (ccording to 0inehart, the conseKuence of this line of reasoning is communalism,=E1> the idea that Dall people 4elonging to one religion have common economic, social and political interests and these interests are contrary to the interests of those 4elonging to another religion?D =#e4 13> 0inehart notes that /indu religiosity plays an important role in the nationalist movement,=E1> and that Dthe neoG/indu discource is the unintended conseKuence of the initial moves made 4y thinkers like 0ammohan 0oy and 9ivekananda?D=E1> +ut 0inehart also points out that it is ???clear that there isn@t a neat line of causation that leads from the philosophies of 0ammohan 0oy, 9ivekananda and 0adhakrishnan to the agenda of =???> militant /indus?=E9>=note 9>
Post.colonialism%edit&

Main articles: 8rientalism and 2ostGcolonialism 7olonialism left deep traces in the hearts and minds of the -ndian people, influencing the #ay they understood and represented themselves? = J> 6he influences of Dcolonialist forms of kno#ledgeD=#e4 > can also 4e found in the #orks of 0adhakrishnan? (ccording to /a#ley, 0adhakirshnan@s division 4et#een Bast and West, the Bast 4eing spiritual and mystical, and the West 4eing rational and dogmatical, ???accept and perpetuate orientalist and colonialist forms of kno#ledge constructed during the 15th and 19th centuries? (rgua4ly, these characteri&ations are DimaginedD in the sense that they reflect the philosophical and religious realities of neither DBast@ nor West?D =#e4 > ,ince the 199Js, the colonial influences on the @construction@ and @representation@ of /induism have 4een the topic of de4ate among scholars of /induism=33> Western -ndologists are trying to come to more neutral and 4etterG informed representations of -ndia and its culture, #hile -ndian scholars are trying to esta4lish forms of kno#ledge and understanding #hich are grounded

in and informed 4y -ndian traditions, instead of 4eing dominated 4y #estern forms of kno#ledge and understanding?=33>=note 1J>

#/ards and honours%edit&

1931: appointed a knight 4achelor in 1931,=#e4 1J> although he ceased to use the title DsirD after -ndia attained independence? =6> 1935: elected fello# of the +ritish (cademy? 193E: 6he +harat 0atna, the highest civilian a#ard in -ndia?=#e4 3> 193E: %erman D8rder pour le Merite for (rts and ,cienceD =#e4 3> 1961: the 2eace 2ri&e of the %erman +ook 6rade? 196 : -nstitution of 6eacher@s Hay in -ndia, yearly cele4rated at 3 septem4er, 0adhakrishnan@s 4irthday, in honour of 0adhakrishnan@s 4elieve that Dteachers should 4e the 4est minds in the countryD? =#e4 3> 1963: the +ritish 0oyal 8rder of Merit, a#arded 4y Iueen Bli&a4eth --? 19"3: the 6empleton 2ri&e in 19"3, a fe# months 4efore his death, for advocating nonGaggression and conveying Da universal reality of %od that em4raced love and #isdom for all people?D =#e4 E>=note 1> /e donated the entire amount of the 6empleton 2ri&e to 8Cford :niversity? 1959: institution of the 0adhakrishnan ,cholarships 4y 8Cford :niversity in the memory of 0adhakrishnan? 6he scholarships #ere later renamed the D0adhakrishnan 7hevening ,cholarshipsD? =3E>

0uotes%edit&

D-t is not %od that is #orshipped 4ut the authority that claims to speak in /is name? ,in 4ecomes diso4edience to authority not violation of integrity?D=33> D0eading a 4ook gives us the ha4it of solitary reflection and true en1oyment?D=36> DWhen #e think #e kno# #e cease to learn?D=3"> D( literary genius, it is said, resem4les all, though no one resem4les him?D=35> D6here is nothing #onderful in my saying that Jainism #as in eCistence long 4efore the 9edas #ere composed?D=39>

Bibilo$raphy%edit&
1orks by Radhakrishnan%edit&

Indian Philosophy '19 3) 9ol?1, "35 pages? 9ol , 5J" pages? 8Cford :niversity 2ress? The &indu View of ife '19 6), 9 pages An Idealist View of ife '19 9), 331 pages Eastern Religions and 'estern Thought '1939), 8Cford :niversity 2ress, 396 pages Religion and (ociety '19E"), %eorge (llen and :n#in *td?, *ondon, E pages The )haga"adg*t#+ with an introductory essay, (ans%rit te-t, English translation and notes '19E5), 355 pages The .hammapada '193J), 19E pages, 8Cford :niversity 2ress The Principal /panishads '1933), 935 pages, /arper7ollins 2u4lishers *imited Reco"ery of 0aith '1936), J3 pages A (ource )oo% in Indian Philosophy '193"), 653 pages, 2rinceton :niversity 2ress Religion, (cience 1 Culture '1965), 1 1 pages

Bio$raphies and mono$raphs on Radhakrishnan%edit& ,everal 4ooks have 4een pu4lished on ,arvepalli 0adhakrishnan:

,chilpp, 2aul (rthur, ed? '199 ) =193 , 6udor>? The Philosophy of (ar"epalli Radha%rishnan? Motilal +anarsidass? -,+$ 51G J5GJ"9 G5? Murty, A? ,atchidananda< (shok 9ohra '199J)? Radha%rishnan+ his life and ideas? ,:$M 2ress? -,+$ JG"91EGJ3E3G ? Minor, 0o4ert $eil '195")? Radha%rishnan+ a religious biography? ,:$M 2ress? -,+$ JG55"J6G33EG6? %opal, ,arvepalli '1959)? Radha%rishnan+ a biography? :n#in /yman? -,+$ JGJEGEEJEE9G ? 2appu, ,?,? 0ama 0ao '1993)? !ew Essays in the Philosophy of (ar"epalli Radha%rishnan? Helhi: ,outh (sia +ooks? -,+$ 9"5G51G "J3JGE61G6? 2arthasarathi, %?< 7hattopadhyaya, He4i 2rasad, ed? '1959)? Radha%rishnan+ centenary "olume? $e# Helhi: 8Cford :niversity 2ress?

See also%edit&

2ostcolonialism

Notes%edit&
1?

3?

E?

3?

6? "?

N Jump up to:Jump up to:a b D,ir ,arvepalli 0adhakrishnan #as 2resident of -ndia from 196 to 196"? (n 8Cford 2rofessor of Bastern 0eligions and Bthics, he consistently advocated nonGaggression in -ndiaFs conflicts #ith neigh4oring 2akistan? /is accessi4le #ritings underscored his countryFs religious heritage and sought to convey a universal reality of %od that em4raced love and #isdom for all people?D=#e4 E> 2ump up2ump up3 0adhakrishnan@s #ife@s name is spelled differently in different sources? -t is spelled (i"a%amu 4y ,arvepalli %opal '1959)< (i"a%amuamma 4y Mamta (nand ' JJ6)< and still differently 4y others?=citation needed> 2ump up2ump up3 $eoG9edanta seems to 4e closer to +heda4hedaG9edanta than to ,hankara@s (dvaita 9edanta, #ith the ackno#ledgement of the reality of the #orld? $icholas F? %ier: D0amakrsna, ,vami 9ivekananda, and (uro4indo '- also include M?A? %andhi) have 4een la4eled DneoG9edantists,D a philosophy that re1ects the (dvaitins@ claim that the #orld is illusory? (uro4indo, in his The ife .i"ine, declares that he has moved from ,ankara@s Duniversal illusionismD to his o#n Duniversal realismD ' JJ3: E3 ), defined as metaphysical realism in the Buropean philosophical sense of the term?D= 3> 2ump up2ump up3 6his Kualification is not uniKue to 0adhakrishnan? -t #as developed 4y 19thGcentury -ndologists, = 6>= "> and #as higly influential in the understanding of /induism, 4oth in the #est and in -ndia?= J>= 5> 2ump up2ump up3 Anubha"a is a central term in ,hankara@s #ritings? (ccording to several modern interpretators, especially 0adakrishnan, ,hankara emphasi&es the role of personal eCperience 'anubha"a) in ascertaining the validity of kno#ledge? = 9> Met, according to 0am4acham himself, sruti, or teCtual authority, is the main source of kno#ledge for ,hankara?= E> 2ump up2ump up3 ,#eetman: D=6>he supposed Kuietist and conservative nature of 9edantic thoughtD=3J> 2ump up2ump up3 ,ee, especially, ,teven 6? Aat&: 2ysticism and Philosophical Analysis '8Cford :niversity 2ress, 19"5) 2ysticism and Religious Traditions '8Cford :niversity 2ress, 1953) 2ysticism and anguage '8Cford :niversity 2ress, 199 )

2ysticism and (acred (cripture '8Cford :niversity 2ress,

JJJ) 2ump up2ump up3 0inehart: D6hough neoG/indu authors prefer the idiom of tolerance to that of inclusivism, it is clear that #hat is advocated is less a secular vie# of toleration than a theological scheme for su4suming religious difference under the aegis of of 9edantic truth? 6hus 0adhakrishnan@s vie# of eCperience as the core of religious truth effectively leads to harmony only #hen and if other religions are #illing to assume a position under the um4rella of 9edanta? We might even say that the theme of neoG/indu tolerance provided the /indu not simply #ith a means to claiming the right to stand alongside the other #orld religions, 4ut #ith a strategy for promoting /induism as the ultimate form of religion itself?D=E1> 9? 2ump up2ump up3 $either is 0adhakrishnan@s DuseD of religion in the defense of (sian culture and society against colonialism uniKue for his person, or -ndia in general? 6he compleCities of (sian nationalism are to 4e seen and understood in the conteCt of colonialism, moderni&ation and nationG4uilding? ,ee, for eCample, (nagarika Hharmapala, for the role of 6heravada +uddhism in ,ri *ankese struggle for independence,=3J> and H?6? ,u&uki, #ho con1uncted .en to Japanese nationalism and militarism, in defense against 4oth #estern hegemony and the pressure on Japanese .en during the Mei1i 0estoration to conform to ,hin4utsu +unri?=31>=3 > 1J? 2ump up2ump up3 ,#eetman mentions: Wilhelm /al4fass '1955), India and Europe -Oth Buropean 7onference on Modern (sian ,tudies in /eidel4erg '1959), &induism Reconsidered 0onald -nden, Imagining India 7arol +reckenridge and 2eter van der 9eer, 3rientalism and the Postcolonial Predicament 9asudha Halmia and /einrich von ,tietencron, Representing &induism ,?$? +alagangadhara, The &eathen in his )lindness444 6homas 6rautmann, Aryans and )ritish India 0ichard Aing '1959), 3rientalism and religion 5? ,ee also 2ostcolonialism and Mrinal Aaud, The 5Pi66a Effect7 in Indian Philosophy

References%edit&

1? ?

2ump up2ump up3 *a#head JJ9, p? 35 ? 2ump up2ump up3 ,heldon 2ollock ' J11), Crisis in the Classics, ,ocial 0esearch 9ol? "5 : $o?1 : ,pring J11 3? N Jump up to:Jump up to:a b c d e f g h i +ro#n 19"J, p? 133? E? 2ump up2ump up3 Flood 196, p? E9? 3? 2ump up2ump up3 /a#ley, Radha%rishnan, -B2 4io 6? N Jump up to:Jump up to:a b 6he %reat 2hilosophers of -ndia, +y Auttan, 2u4lished 4y (uthorhouse "? 2ump up2ump up3 ,arvepalli %opal: Radha%rishnan8 a )iography '1959) p? 11 5? 2ump up2ump up3 ,arvepalli %opal: Radha%rishnan8 a )iography '1959) p?13 9? 2ump up2ump up3 The Philosophy of (ar"epalli Radha%rishnan '193 ) p?6 1J? 2ump up2ump up3 ,arvepalli %opal: Radha%rishnan8 a )iography '1959) p?1E 11? 2ump up2ump up3 ,arvepalli %opal: Radha%rishnan8 a )iography '1959) p?1" 1 ? N Jump up to:Jump up to:a b c Murty P 9ohra 199J, p? 11 ? 13? 2ump up2ump up3 ,arvepalli %opal: Radha%rishnan8 a )iography '1959) p?1 1E? 2ump up2ump up3 Aotta ,atchidananda Murty< (shok 9ohra '199J)? D3? 2rofessor at MysoreD? Radha%rishnan+ &is ife and Ideas? ,:$M 2ress? pp? 1"! 6? -,+$ 9"5G1GE35EG1EJ1GJ? 13? 2ump up2ump up3 +aner1i, (n1an Aumar '1991)? (ar"epalli Radha%rishnan, a centenary tribute? 9aranasi, -ndia: +anaras /indu :niversity? 87*7 596"333? 2age 9 states: D-n 1931???? /e #as knighted that year, 4ut ceased to use the title after -ndependence?D 16? 2ump up2ump up3 Murty P 9ohra 199J, p? 9J? 1"? N Jump up to:Jump up to:a b +ron 19"J, p? 13 ? 15? 2ump up2ump up3 ,chillp 199 ? 19? N Jump up to:Jump up to:a b c d e f ,harf 1995? J? N Jump up to:Jump up to:a b c d e f g Aing JJ1? 1? 2ump up2ump up3 /acker 1993, p? 5? ? 2ump up2ump up3 Fort 1995, p? 1"9? 3? 2ump up2ump up3 %ier J13? E? N Jump up to:Jump up to:a b 0am4achan 199E? 3? 2ump up2ump up3 Murty P 9ohra 199J, p? 1"9? 6? 2ump up2ump up3 Aing 1999, p? 169? "? 2ump up2ump up3 ,#eetman JJE, p? 13? 5? 2ump up2ump up3 $icholson J1J?

9? 3J?

2ump up2ump up3 0am4achan 1991, p? 1G1E? 2ump up2ump up3 ,#eetman JJE, p? 13G1E? 31? N Jump up to:Jump up to:a b Fort 1995, p? 1"9G151? 3 ? 2ump up2ump up3 Fort 1995, p? 15J? 33? 2ump up2ump up3 ,arvepalli 0adhakrishnan, 7harles Moore 'eds?), A (ource )oo% in Indian Philosophy, 2rinceton: 2rinceton :niversity 2ress 1959, 61J!639 3E? 2ump up2ump up3 The philosophical Journey+ An interacti"e approach? 7ontent 6echnologies -nc? pu4lications and services? -,+$ 9"51E"5E1E"5J? 33? 2ump up2ump up3 ,harf 1995, p? 1JJ? 36? 2ump up2ump up3 *ong JJ", p? 1"3? 3"? N Jump up to:Jump up to:a b 0inehart JJE, p? 199? 35? 2ump up2ump up3 ,chillp 199 , p? iC? 39? N Jump up to:Jump up to:a b c d e 0inehart JJE, p? 15J? EJ? N Jump up to:Jump up to:a b Ma&umdar P Aai#ar JJ9, p? 36? E1? N Jump up to:Jump up to:a b c d e f 0inehart JJE, p? 196G19"? E ? N Jump up to:Jump up to:a b c ,harf JJJ? E3? 2ump up2ump up3 Michaels JJE, p? 1JJ? EE? 2ump up2ump up3 0inehart JJE, p? 193? E3? 2ump up2ump up3 0inehart JJE? E6? 2ump up2ump up3 Aing JJ , p? 1 5? E"? 2ump up2ump up3 Aing JJ , p? 1 9G13J? E5? 2ump up2ump up3 Aing JJ , p? 133? E9? 2ump up2ump up3 0inehart JJE, p? 195? 3J? 2ump up2ump up3 McMahan JJ5? 31? 2ump up2ump up3 ,harf 1993? 3 ? 2ump up2ump up3 ,harf 1993G(? 33? N Jump up to:Jump up to:a b ,#eetman JJE? 3E? 2ump up2ump up3 Auttan, Mahadevan 'Jan " JJ9)? The 9reat Philosophers of India? (uthorhouse 1663 *i4erty Hrive ,uite JJ +loomington, -$ E"EJ3? p? 1"E? -,+$ 9"51E3E3""5J"? 33? 2ump up2ump up3 Iuoted in J? (? 7? +ro#n, Techni:ues of Persuasion, 7h? 11, 1963? 36? 2ump up2ump up3 ,arvepalli, 0adhakrishnan '1963)? 3ccasional speeches and writings, Volume ; ? 2u4lications Hivision, Ministry of -nformation P +roadcasting, %ovt? -ndia? p? ""? 3"? 2ump up2ump up3 Philosophy East 1 'est, Volume <? :niversity 2ress of /a#aii, 1933 G 2hilosophy? p? 53?

35?

2ump up2ump up3 ,arvepalli, 0adhakrishnan '1963)? 3ccasional speeches and writings, Volume ; ? 2u4lications Hivision, Ministry of -nformation P +roadcasting, %ovt? -ndia? p? 63? 39? 2ump up2ump up3 Jain, *ala ' JJ )? Essays in Jaina Philosophy and Religion? 2iotr +alcero#ic& P Marek Me1or? p? 11E? -,+$ 51 J519"" ?

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+ar4our, -an '1966), Issues in (cience and Religion, 2renticeG/all +ro#n, Honald Macken&ie '19"J), The !ationalist 2o"ement+ Indian Political Thought from Ranade to )ha"e, :niversity of 7alifornia 2ress Fort, (ndre# 8? '1995), Ji"anmu%ti in Transformation+ Embodied iberation in Ad"aita and !eo$Vedanta, ,:$M 2ress %ier, $icholas F? ' J1 ), D8verreaching to 4e different: ( critiKue of 0a1iv Malhotra@s +eing HifferentD, International Journal of &indu (tudies ',pringer $etherlands) 45 '3): 39! 53, doi:1J?1JJ"Qs11EJ"G J1 G91 "GC, -,,$ 1J GE336 /acker, 2aul '1993), Philology and Confrontation+ Paul &ac%er on Traditional and 2odern Vedanta, ,:$M 2ress /ori, 9ictor ,ogen '1999), Translating the =en Phrase )oo%4 In+ !an6an )ulletin >; ?@AAAB Aing, 0ichard '1999), 3rientalism and Religion+ Post$Colonial Theory, India and CThe 2ystic EastC, 0outledge Aing, 0ichard ' JJ1), 3rientalism and Religion+ Post$Colonial Theory, India and CThe 2ystic EastC, 6aylor P Francis eG*i4rary *a#head, William F? ' JJ9), The philosophical Joureny4 An Interacti"e Approach4 0ifth Edition, Mc%ra#G/ill *ong, Jeffery H? ' JJ"), A Vision for &induism+ )eyond &indu !ationalism, ( 9ision for /induism: +eyond /indu $ationalism Ma&umda, ,rucheta< Aai#ar, 9asant ' JJ9), 0rom 3rientalism to Postcolonialism, 0outledge McMahan, Havid *? ' JJ5), The 2a%ing of )uddhist 2odernism, 8Cford :niversity 2ress, -,+$ 9"5J193153 "6 Murty, A? ,atchidananda< 9ohra, (shok '199J), Radha%rishnan+ &is ife and Ideas, ,:$M 2ress $icholson, (ndre# J? ' J1J), /nifying &induism+ Philosophy and Identity in Indian Intellectual &istory, 7olum4ia :niversity 2ress

0am4achan, (nantanand '1991), Accomplishing the accomplished+ the Vedas as a source of "alid %nowledge in Dan%ara , :niversity of /a#aii 2ress, -,+$ JG5 E5G1335G5 0am4achan, (natanand '199E), The imits of (cripture+ Vi"e%anandaEs Reinterpretation of the Vedas, :niversity of /a#aii 2ress 0inehart, 0o4in ' JJE), Contemporary &induism+ Ritual, Culture, and Practice, (+7G7*-8 ,chillp, 2aul (rthur '199 ), The Philosophy of (ar"epalli Radha%rishnan, Motilall +anarsidass ,harf, 0o4ert /? '1993), D6he .en of Japanese $ationalismD, &istory of Religions, Vol4 ;;, !o4 @4 ?Aug4, @AA;B, pp4 @$F;4 ,harf, 0o4ert /? '1993G(), 'hose =enG =en !ationalism Re"isited ,harf '1995), E-perience4 In+ 2ar% C4 Taylor ?editorB, CCritical Terms for Religious (tudiesC, :niversity of 7hicago 2ress 6eCt D first 0o4ert /? D
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,harf, 0o4ert /? ' JJJ), The Rhetoric of E-perience and the (tudy of Religion4 In+ Journal of Consciousness (tudies, H, !o4 @@$@>, >III, pp4 >JH$KH ,#eetman, Will ' JJE), D6he prehistory of 8rientalism: 7olonialism and the 6eCtual +asis for +artholomaus .iegen4alg@s (ccount of /induismD, !ew =ealand Journal of Asian (tudies J, > ?.ecember, >IIFB+ @>$;K 9ersluis, (rthur '1993), American Transcendentalism and Asian Religions, 8Cford :niversity 2ress 9ersluis, (rthur ' JJ1), The Esoteric 3rigins of the American Renaissance, 8Cford :niversity 2ress Wil4er, Aen '1996), The Atman ProLect+ A Transpersonal View of &uman .e"elopment, Iuest +ooks

1eb.sources%edit& 1? 2ump up2ump up3 Hr ,arvepalli 0adhakrishnan: 6he 2hilosopher 2resident, 2ress -nformation +ureau, %overnment of -ndia =1> ? N Jump up to:Jump up to:a b c d e f g h i j k l m n o p q r s t u v w Michael /a#ley, (ar"epalli Radha%rishnan ?@KKKM@AH<B, -nternet Bncyclopedia of 2hilosophy 3? N Jump up to:Jump up to:a b 8rder pour le Merite for (rts and ,cience, ist of 2embers from @KF> to @AAK E? N Jump up to:Jump up to:a b c 6he 6empleton 2ri&e G 2revious 2ri&e Winners, (ir (ar"epalli Radha%rishnan ?@AH<B

N Jump up to:Jump up to:a b c D2adma (#ards Hirectory '193E! JJ")D? Ministry of /ome (ffairs? 0etrieved 6 $ovem4er J1J? 6? 2ump up2ump up3 http:QQ###?ans#ers?comQtopicQsarvepalliG radhakrishnan "? N Jump up to:Jump up to:a b D6elugu8neD? 6elugu8ne? 0etrieved J11GJ5G31? 5? N Jump up to:Jump up to:a b 6elugu8ne 9? 2ump up2ump up3 DMahara1a@s royal gift to MysoreD? 6he 6imes of -ndia? Jul 3, J1J? 0etrieved 11 July J13? 1J? N Jump up to:Jump up to:a b D9ie#ing 2age 36 E of -ssue 33" D? *ondonGga&ette?co?uk? 1931GJ6GJ ? 0etrieved J11GJ5G31? 11? 2ump up2ump up3 D9ie#ing 2age 395 of -ssue 33516D? *ondonGga&ette?co?uk? 193 GJEG1 ? 0etrieved J11GJ5G31? 1 ? 2ump up2ump up3 D6eachers@ HayD? Festivalsofindia?in? 0etrieved J1 G1JGJ ? 13? 2ump up2ump up3 DHB6(-*, 8F MBH-( 2B0,8$, (778M2($M-$% 6/B 20B,-HB$6 -$ /-,Q/B0 9-,-6, (+08(H ,-$7B 19E" 68 J1 D? 6he 2resident@s ,ecretariat? 0etrieved 3 June J13? 1E? 2ump up2ump up3 D6he %reat -ndian 2hilosopher : Hr? 0adhakrishnanD '2HF)? ,tate %ovt? 8f 8rissa? 0etrieved $ov J13? 13? 2ump up2ump up3 0am 2uniyani, C322/!A I(2 + Illustrated Primer, Chapter <
3?

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D6he *egend of Hr? ,arvepalli 0adhakrishnanD DHr? ,arvepalli 0adhakrishnanG 6he philosopher presidentD , 2ress -nformation +ureau, %overnment of -ndia D,arvepalli 0adhakrishnan '1555R19"3)D 4y Michael /a#ley, Internet Encyclopedia of Philosophy ,? 0adhakrishnan materials in the ,outh (sian (merican Higital (rchive ',((H()

Political offices Ne/ office 2receded 4y Ra7endra Prasad Vice President of India 193 !196 President of India 196 !196" #/ards Ne/ a/ard 2receded 4y 8r9re Ro$er Bharat Ratna 193E (empleton Pri:e 19"3 ,ucceeded 4y Ra7a7i ,ucceeded 4y ;eo 2oseph Suenens

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