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CONTENT

Chapter-1 Introduction 7-8

Chapter-2 The philosophy of Radhakrishnan education 9-12

Chapter-3 Radhakrishnan Theism 13-16

Chapter-4 Religion In Radhakrishnan 17-21

Chapter-5 Preomotion of Radhakrishn an Ideas 22-28

Conclusion 29-30

Refference 31-32

INTRODUCTION

Sarvepalli Radhakrishnan was a scholar, politician, philosopher, and statesman from India. He served as India’s first Vice President and second President. Radhakrishnan spent his life and career as a writer attempting to describe, defend, and propagate his faith, which he referred to variously as Hinduism, Vedanta, and the religion of the Spirit. He wanted to show that his Hinduism was philosophically sound as well as ethically viable. He often seems to be at ease in both Indian and Western philosophical contexts, and he draws on both Western and Indian sources in his prose. As a result, Radhakrishnan has been hailed as a symbol of Hinduism to the West in academic circles. In this biography of Sarvepalli Radha Krishnan, we will learn about his early life and family, his education, his career as a teacher, his political life, and his death. The Early Life of Sarvepalli RadhaKrishnanIn this section, we will learn about When was Radhakrishnan born, his parents, and his family background.Sarvepalli Radhakrishnan’s date of birth was 5th September 1888.He was born to a Telugu-speaking Niyogi Brahmin family in Tiruttani, Madras Presidency, British India which is present-day Tamil Nadu, India.His father’s name was Sarvepalli Veeraswami who was a subordinate revenue official in the service of a local zamindar and his mother’s name was Sarvepalli Sita.His family is from Sarvepalli village in Andhra Pradesh’s Nellore district. He grew up in the towns of Thiruttani and Tirupati.Throughout his academic career, Radhakrishnan earned various scholarships.

THE PHILOSOPHY OF RADHAKRISHNAN EDUCATION

At the opening ceremony of the Faculty of Arts University of Jammu & Kashmir by Prof Radhakrishnan then Vice President of India, on 1^st August 1960, said that a university is a site of esteem, of academic brilliance and reverential educational discourses.

He impressed upon scholars, teachers and students to work and sweat under the umbrella of their alma-amateur for the promotion of creative ideas so that an inquisitive learner finds the right ambience to have a mind that is opened by wonder rather than the one closed by dogmatic belief. He had a lunch with the students in their hostel on that day.

He interacted and appreciated the workers who had worked day & night to complete the arts block in a record time (5^th June 1959 to 1^st August 1960).

He had desired that workers be placed among the august audience; while addressing them he said your blessed hands have made a light house for million years to come which will dispel ignorance, darkness and give birth to a promising dawn for your children.

These words were registered by post graduate student Pandit Janki Nath Kachroo, one among the audience in his personal diary. It is a pilgrimage to go through the golden memories of men that were seriously engaged in decorating and shaping the destiny and future of India and were working tirelessly for laying the solid foundation of her social, political and economic fabric.

When we go through the books of Professor Radhakrishnan, it leads us from darkness to light. His deep insight in whatever capacity he worked and performed was all-embracing and all that he wrote and said was for the well-being and revitalisation of the whole of mankind. ……………………………….

RADHAKRISHNAN THEISM

In January 1929, one Jadunath Sinha, then a little known young Lecturer of Philosophy in the Meerut College, having a brilliant academic track record, created a sensation in the literary world by accusing Dr. Radhakrishnan of plagiarizing extensively from the first two parts of his thesis titled ‘Indian Psychology of Perception, Vol I & Vol II, which were submitted by him to the Calcutta University (CU) for the coveted Premchand Roychand Studentship (PRS) of 1922. While Jadunath Sinha had submitted the Vol. I of his thesis in 1922, he submitted Vol. II of the thesis in 1923. The piracy has been made from these two parts of his thesis.

Prof Jadunath Sinha Jadunath Sinha had passed B.A. (Honours in Philosophy) in 1915 from the Calcutta University, simultaneously bagging the Philip Samuel Smith Prize and the Clint Memorial Prize. Subsequently he passed the M.A. (Philosophy) from the Calcutta University in 1917 and then had applied for the prestigious Premchand Roychand Studentship for 1922. [The remaining installments of the thesis were submitted by Jadunath Sinha until its completion in 1925 when he was awarded the Griffith Prize (CU) in 1923 and the Mouat Medal of the CU in 1925.] The Calcutta University had appointed Sir Brajendranath Seal and Dr. Sarvepalli Radhakrishnan [who had replaced Sir Brajendranath Seal, the first George V Professor of Mental and Moral Philosophy of the CU in March 1921 after Prof. Seal had joined the Mysore University as the Vice Chancellor] as examiners of that part of the thesis. Vol. II and other subsequent installments of the thesis were read by Dr. S. Radhakrishnan and Prof. Krishna Chandra Bhattacharjee of CU who were appointed Readers for the assignments. According to Prof. Jadunath Sinha, though ……………………..

RELIGION IN RADHAKRISHNAN

Radhakrishnan’s Views On Religion And Philosophy

For Dr. Radhakrishnan, religion was philosophy and philosophy was religion. He studied various religions and systems of philosophy and presented to the world the religion behind all religions and the common philosophy behind all philosophies through his book. He presented a broader view of religion and asserted that ethics were an integral part of religion. True religion never asked us to hate other human beings.

All human being belonged to the same family and if one believed in this oneness, there would never be any war and social equality would prevail everywhere. This was the essence of all writings of Dr. Radhakrishnan. He regarded religion as the binding force which helped in restoring the lost relationship between individuals. He hated that religion which was being mixed up with magic, witchcraft and superstition. He had sympathetic view towards other religions and beliefs.

In the same way, he claimed that the main aim of philosophy was to raise a man above worldliness. He said, ” ……………….. If properly pursued, it (Philosophy) arms us against failure against sorrow and calamity, against boredom and discouragement.” Dr. Radhakrishnan was, no doubt, an adventurous philosopher. He gave importance to rationality and doubt. He never defended his religion but always supported the spirit which was immune to all religions.

PREOMOTION OF RADHAKRISHNAN IDEAS

Indian philosophy refers to philosophical traditions of the Indian subcontinent. A traditional Hindu classification divides astika and nāstika schools of philosophy, depending on one of three alternate criteria: whether it believes the Vedas as a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.

There are six major schools of Vedic philosophyNyaya, Vaisheshika, Samkhya, Yoga, Mīmāṃsā and Vedanta, and five major heterodox (sramanic) schools—Jain, Buddhist, Ajivika, Ajñana, and Charvaka. However, there are other methods of classification; Vidyaranya for instance identifies sixteen schools of Indian philosophy by including those that belong to the Śaiva and Raseśvara traditions.

The main schools of Indian philosophy were formalised and recognised chiefly between 500 BCE and the late centuries of the Common Era. Competition and integration between the various schools was intense, despite later claims of Hindu unity. Some schools like Jainism, Buddhism, Yoga, Śaiva and Vedanta survived, but others, like Ajñana, Charvaka and Ājīvika did not.

Ancient and medieval era texts of Indian philosophies include extensive discussions on ontology (metaphysics, Brahman-Atman, Sunyata-Anatta), reliable means of knowledge (epistemology, Pramanas), value system (axiology) and other topics …………………………………..

CONCLUSION

On the occasion of Sarvepalli Radhakrishnan’s birthday on 5 September, let us revisit an almost forgotten contribution of his. The man, whose birthday is celebrated as Teacher’s Day, had also served as the Chairperson of the University Education Commission (1948-49), set up by Prime Minister Jawaharlal Nehru, and Education Minister, Maulana Abul Kalam Azad, to assess the situation and the needs of the university education system in the country. Since Radhakrishnan chaired the Commission, it came to be known as the Radhakrishnan Commission.

This ten-member commission, which included one British and two American members, visited 25 major universities in India and submitted its report of recommendations. The Commission is remembered today for its contribution towards outlining university autonomy and determining centre-state relations in education. However, what has been forgotten—or perhaps deliberately ignored—is that in his Report of the Commission (1950), Radhakrishnan strongly argued for the inclusion of comparative religious education in the curriculum. According to him, this was not only a means of acquainting Indians with their spiritual heritage, but also the only way of countering religious bigotry and prejudice and highlighting the unity of all religions. In the wake of Partition and mass-scale communal violence, the Indian government was not prepared to implement this component from his recommendations. After 70 years has elapsed, we are still not in a position to implement this recommendation!