Bharat Ratna Radhakrishnan: A Quest for Being in Becoming

Introduction 

Bharat Ratna Dr. Sarvepalli Radhakrishnan was the first Vice-President (1952-62) and second President (1962-67) of India. His life and works exemplify the harmonious blending of scholarship, statesmanship and a profound commitment to promoting India as the indelible cultural capital of the world. A recipient of the Bharat Ratna Award in 1954, he made multifaceted contributions to philosophy, education and public service that led him to become a highly respected figure in Indian intellectual and political circles. As a man of versatile talent and multiple achievements, he served India and worked for the reconciliation of mankind. The thoughts, life and context of Dr. Radhakrishnan enable us to observe the changes and challenges of life in fixity. The attempt to find solutions in changing scenarios rightly ratifies the title of the book i.e. Bharat Ratna Radhakrishnan: A Quest for Being in Becoming. His quest for being in becoming posits that stability and agility are inextricably intermingled so far as development is concerned. Agility with the changes at the level of idea brings innovation whereas stability vouches for maintenance of the system. The rational blend of being and becoming makes the process real and ever-lasting. The ‘becoming’ without ‘being’ is instability. The ‘being’ without ‘becoming’ is stability.

‘Being in becoming’ does not necessarily represent a specific school of thought. In fact, it aligns with philosophical themes that emphasize the dynamic and evolving nature of existence. It reflects that identity and reality are not fixed but are continually shaped through actions, choices and the ongoing process of becoming. The broad counters of ‘being in becoming’ connote existentialism, a process of philosophy, Heraclitus, change and phenomenological orientations. Under the theme, the life world is seen as continuously evolving, changing and experimenting with phenomena with different stocks of cultural configurations. The recognition of the presence of change is closely associated with ‘being in becoming’. As such, both the intent and content of the book’s title become inclusive by negating fixity and housing a multiplicity of thoughts, ideas and actions to stay in harmony. To provide satisfactory answers to human quests, the philosophy of ‘being in becoming’ open the door for multiple responses through its very nature of being diffusionist. Therefore, the Indian cultural traditions on the one hand and the Indian knowledge systems on the other are embedded with diffusionism, as India’s march to development has been accompanied by gross growth of cultural differentiations (both lowbrow and highbrow). However, assimilation and accommodation have been found at the core of Indian social and cultural realities from time immemorial. A man bestowed with all such qualities becomes lovable to all irrespective of his belonging to any cultural root. In fact, no one whose intellectual and public achievements have been so rich and diverse through changing contexts can escape from smears of deviousness, trimming and opportunism. 

It is rightly said that thinking and acting do not occur in vacuum, they are the part and parcel of a social process within which an individuals is born and brought up. In a similar vein, the reins of Dr. Radhakrishnan’s nationalistic doctrine came to the fore when the oppressive colonial and imperial systems received a sense of discontent from the people. The cultural inroads made by Christianity and Islam in South India were also found to be circumscribing with hegemonic superiority that was rightly scrutinized by a man from a humbler background, Dr. Radhakrishnan. His thoughts broadly captured that religion should be aligned with ‘live and let live’, encapsulating the principle of tolerance, respect, and coexistence. The arrival of other religions of the world on Indian soil not only became hegemonic custodians of culture and so called guardians of gratitude but also led to the marginalization of the existing native religions. Indeed, the arrival of new thoughts and ideologies may provide space for the native epistemological currents to refine and redevelop. But keeping them away from the people’s faith and practice needs to be systematically examined beforehand. On the cost of ideal native practices, the alien practices should not illegitimately be allowed to expand. In other words, ‘becoming’ should not be countered by ‘being’ just for the hack. They should interact with each other in a way that refinement can take place and co-existence is ensured. Such time heralded innovative ideas to reinterpret the Indian worldview for which the philosophical insights of Dr. Radhakrishnan was the obvious choice.

Dr. Radhakrishnan was born on September 5, 1888. ‘Tirutani to a very small temple town to the northwest of Madras City, the second son of a poor Brahmin couple, Sarvepalli Veeraswami and his wife Sitamma’ . He had four brothers and a sister. Radhakrishnan joined the primary Board High School at Tirutani at the age of four and spent about four years in the school. He learnt elementary English, Telugu, arithmetic, geography and Indian history there. In 1896, he shifted to the Hermansburg Evangelical Lutheran Mission School at Tirupati. This school was run by German Missionaries till the outbreak of the First World War. In 1900, his parents shifted to Vellore where he got admission to one of the schools. After two years of study there, he passed out matriculation examination at the University of Madras and got a scholarship to Voorhee’s College. Having a sharp memory, he was more influenced by a surreptitious reading of the letters of Swami Vivekananda and his eloquent appeal to India’s youth to evince pride and self-respect. His avid readership and respect for Vivekananda’s sermons aroused a profound sense of nationalistic aspiration in him. In fact, the circulation of VD Savarkar’s The First War of Indian Independence catalyzed his nationalistic thinking process. His stay in Vellore inspired him to be an avid reader. His empathetic orientation and sense of providing help to the poor became vivid when he was found helping needy people from his scholarship amount. 

In Vellore at the age of 16, Radhakrishnan married a distant cousin, Sivakamu. They had four daughters and two sons. He jelled well with his wife. He recognized his wife as the ‘foundation of his life and genuinely believed that she was the only woman who had ever mattered to him and the greatest single influence on him. He was fond of quoting Hegel’s remark that a man has made up his account of this life when he has work that suits him and a wife whom he loves. Marriage was to him a game seldom played according to the rules, and a happy marriage, as he saw it, did not require the husband’s monogamous attitude. He always regarded himself as happily married. His wife was also a devoted wife by any standard’ . In 1904, he passed out the first Arts examination in the First Class from Christian College, Madras, with distinctions in mathematics, Psychology and History which also fetched a scholarship for him. Keeping in view the availability and accessibility of text materials, despite his interest in Physical Sciences, he chose to study Philosophy. In 1949, to further sharpen his public life, he started learning philosophy with assiduity and sincerity. 

From Vivekananda and Savarkar, Radhakrishnan transitioned to explore the works of other authors of a more general nature. His early interest in reading and the acquisition of books began to blossom during his years in Vellore. This marked the inception of a habit that would persist throughout his life. Despite being fundamentally, a reserved and solitary individual, Radhakrishnan cultivated his inner world and personal interests to confront the solitude he increasingly sought. During his time in Vellore, glimpses of his social side also emerged. Despite his essential introversion, he displayed a willingness to engage with others. Throughout his life, he maintained certain personal habits – abstaining from tobacco, alcohol and adhering to a simple vegetarian diet. 

Dr. Radhakrishanan appreciated companionship. Allocating the remaining funds from his modest scholarship, after covering fees and book expenses, he either shared it with less fortunate peers or used it to entertain friends. His leisure activities included attending concerts and street theatre. Despite occasional indulgences, he was discreet about his financial constraints. Interestingly, during this phase of his life, there was no apparent interest in matters of individual exclusivity. However, a peculiar comment in his notes from 1943 suggests a potential shift in perspective. The intricacies of this aspect remain a subject of curiosity and exploration in Radhakrishnan's evolving narrative.

In the culmination of 1906, Radhakrishnan achieved the remarkable feat of earning a BA degree with First-Class Honours, emerging as the finest student in philosophy for that academic year. While contemplating a shift to the field of law, financial constraints stood as a formidable barrier. Radhakrishnan found himself responsible for supporting his mother and three younger brothers, who had joined him and his wife in Madras. The years following 1906 plunged him into a period of relentless, though dignified, financial hardship. This phase marked the onset of accumulating substantial debts. Faced with the imperative of providing for his family, Radhakrishnan was devoid of substantial financial resources, and had little choice but to embrace a studentship offering a modest stipend of Rs. 25 per month. With determination, he progressed into the MA classes in Philosophy, navigating the challenges of financial strains with grace and resilience. 

Radhakrishnan obtained his MA degree in January 1909. Thereafter, he was suggested to apply for one of the scholarships given every year by the Government of India for Indian students to study either at Oxford or Cambridge. Radhakrishnan had a domestic contingency and he chose to stay back and decided for going outside only for teaching and not for learning. However, teaching and learning are inseparable exercises. A job was also required for him. In this sequence, he was appointed to the substantive post of sub-assistant inspector of schools in an area far from the city but directed to fill a temporary vacancy as a Malayalam Master in the Presidency College at Madras. In partial fulfilment of the requirements of the MA degree, Radhakrishnan submitted his research work on The Ethics of the Vedanta and its Metaphysical Presupposition. His moral fortitude shines through his selection of a subject that lay beyond the conventional purview of established courses, demanding a reliance on his own intellectual resources. He expounded the fact that ‘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 the Vedanta philosophers, are not likely to fall victims to the ordinary temptations of the world, the flesh, and other powers’. It is a truism that the system of philosophy is generally verified and assessed by its ethical doctrines. A philosophy is also judged by its capacity to improve upon life. In that vein, Vedanta philosophy rightly satisfies the principles of morality consciousness. ‘The ethics of the Vedanta is dependent on its metaphysics. According to the Vedanta metaphysics, the Brahman is the sole reality, and the individuals are only modifications of it. The Vedanta postulates the absolute oneness of all things. The metaphysics of the Vedanta, by default, leads to the ethics of love and brotherhood. Every other individual is to be regarded as your coequal, and treated as an end and not a means. This is very much embedded with the postulate of modernity. The Vedanta requires us to respect human dignity and demands and the recognition of man as a human being. To Vedanta, the whole universe is one family, a fascinating creation of God. No man has a right to isolate himself from the life of the whole, i.e. transcendental. The individual's life is not a means to the satisfaction of his desires but is a trust for humanity. This Vedantic ideal of love, fellowship, and self-sacrifice is not the vain fancy of a dreaming poet sighing after an impossible Utopia, but is the logical outcome of a rational reflection upon man's place in the cosmos’ . Radhakrishnan enjoyed the freedom to explore unconventional themes. 

Importantly, in 1910, he was deputed to a teacher training college at Saidapet. The money received from the practices was not satisfactory to him. Thus he took tuition and many examinerships. He compiled all his lectures in 75 pages culminating in a book, Essentials of Psychology. In 1911, Radhakrishnan returned to the hallowed halls of Presidency College, where he dedicated the next five years of his career. Initially appointed as an additional assistant professor, he later ascended to the position of assistant professor of philosophy in 1914. 

Alongside his expertise in psychology, Radhakrishnan also delved into teaching European thought and political philosophy. His pedagogical prowess, characterized by clarity and comprehensiveness, garnered such acclaim that students from other colleges sought out his classes. Beyond the confines of Presidency College, his reputation as an exceptional educator spread far and wide. Particularly notable were his lectures on political philosophy, a course where Radhakrishnan's profound insights and engaging teaching style left an indelible mark, earning admiration and appreciation from students. 

Dr. S. Radhakrishnan served as a Professor of Philosophy from 1918 to 1921 at Mysore University. During this period, he contributed assiduously to the academic and intellectual milieu of the University. His tenure as a professor marked a phase of his illustrious academic career, where he continued to impart knowledge and engage in philosophical discourses. He also solidified his reputation as a prominent philosopher and educator in India. He served as George V. Professor of Philosophy at Calcutta University during the years 1921-1931. His lectures and writings during this period continued to garner recognition and established him as a leading authority in the field of philosophy. This phase laid the groundwork for his later contributions to Indian and global philosophical thoughts. He headed the Indian Philosophical Congress (IPC) during the years 1925-1937. As a chairman of IPC, he contributed to the growth and development of philosophical thought in India, fostering dialogue and collaboration among scholars and intellectuals. His leadership during these years reflected his dedication to promoting philosophical inquiry and the exchange of ideas within the academic community in India. In 1928, he met Pt. Jawaharlal Nehru at the annual session of the Congress at Calcutta. Their meeting in 1928, marked the beginning of a close association between the two leaders. Over the years, their collaboration deepened, with Radhakrishnan becoming one of Nehru's trusted advisors. Their shared commitment to the nation's development, coupled with their intellectual acumen, played a crucial role in shaping the policies and direction of post-independence India. He took up the assignment of Hibbert lecturer at the University of London in 1929. The Hibbert Lectures are an esteemed series of talks on theological, philosophical, and ethical subjects. His selection for the distinguished position underscored his reputation as a leading philosopher and intellectual not only in India but also on the international stage. During his tenure as the Hibbert Lecturer, he delivered a series of lectures that explored various aspects of Indian philosophy, spirituality, and culture. His insights and interpretations served to bridge the gap between Eastern and Western philosophical traditions, contributing to a greater comprehension of Indian thought in the global context. 

From 1929-30, he taught at Manchester College, Oxford. In 1930, he worked as a Jowett Lecturer, Marry Ward Settlement, London. He was appointed as Vice-Chancellor for Andhra University, Waltair during 1931-36. His appointment to this position marked a phase where his administrative skills complemented his academic prowess. As Vice-Chancellor, he raised the teaching and learning standards of the Andhra University. In 1931-1939, he was associated as a Member of the International Committee on Intellectual Cooperation, Geneva. The International Committee on Intellectual Cooperation aimed to foster intellectual exchange and collaboration on a global scale, promoting understanding and cooperation among nations. In 1936-52, he became Spalding Professor of Eastern Religion and Ethics at Oxford University. Later, he took up the charge of George V Professor of Philosophy at Calcutta University during 1937-41. In the year 1938, he became the Lewis Fry Memorial Lecturer at Bristol. In 1939, he was elected fellow of the British Academy. Dr. Radhakrishnan served as Vice Chancellor of Banaras Hindu University in 1939-48. He represented Oxford University at Santiniketan for conferring an Honorary degree on Rabindranath Tagore. He led the Indian delegation to UNESCO in 1946-52. He also served as a Member of the Constituent Assembly of India during 1947-49. In 1948, he became the chairman of the Universities Commission. He also served as Ambassador of India in the USSR during 1949-52. In 1954, he was awarded with country’s highest civilian award, Bharat Ratna. 

He took his last breath on April 17, 1975, at a nursing home in Madras. He passed away due to heart failure. But his teachings and preaching are still alive today. On the demise of Sarvepalli Radhakrishnan, many notable scholars and leaders expressed their condolences and paid tribute to his legacy. Late Smt. Indira Gandhi praised his contributions to Indian philosophy and culture, stating that his passing marked the end of an era. President V.V. Giri expressed sorrow at the loss of a great philosopher and statesman, highlighting his role in shaping India's intellectual landscape. Various political leaders, scholars, and intellectuals across India and around the world offered tributes and condolences, recognizing Radhakrishnan's profound impact on philosophy, education, and public life. 

The book Bharat Ratna Radhakrishnan: A Quest for Being in Becoming has been compiled to pay a sincere tribute to the leader of the nation whose inspiring vision and mission stand as the guiding force in shaping transformative India based on economic growth, social welfare and technological innovation. His philosophy contains social sermons by emulating which the social life can be reformed, resurrected and rejuvenated. Armed with synergetic wisdom of West and East philosophical positions, he became a leading interpreter of our country’s religious and intellectual heritage. He served as an integrating link between generations of India’s leadership. His role in synthesizing the spiritualism of the East and the rationalism of the West stands out on the rare corollaries that modern India has ever witnessed. His lectures and writings were heard and read with interest in different countries. Inspired by the writings of Gurudev Rabindranath Tagore, Radhakrishnan went on to find satisfaction in simplicity, leading to freedom and democratic knowledge systems. 

To him, religion was to be seen as the source of integration. He saw religion being interpreted as a dividing force through dogmatic claims and prejudice. The perseverance of the soul was central to all human victories. His philosophical foundation included Advaita Vedanta, spiritual humanism, harmony of religions, intuition of experience, ethics and morality, education and enlightenment. He emphasized on unity of existence and the underlying spiritual essence of reality. Spiritualism was considered to be the prerequisite for the development of the inner self. Mutual respect for religious ideals can promote world peace. The rationalization of spiritual nature can only lead to self-fulfilment and progress where one can find true satisfaction and accomplishment. Radhakrishnan stressed the role of intuition and direct experience in understanding spiritual truths. He believed that philosophical inquiry should not be limited to intellectual analysis but should also involve personal experience and inner realization. For him, spirituality is the entry point to ethical behaviour in society. The transformative power of education in fostering intellectual growth and spiritual attainment was considered to be the ultimate goal of human life. He wanted education to be integrated with spirituality. Dr. Radhakrishnan’s contributions to epistemological development can be summed up by delineation of four major elements: namely, his philosophy, education, diplomacy and statesmanship. 

Radhakrishnan and Philosophy

As a philosopher, he bridged the gap between the East and the West. His lucid interpretation of Vedanta attracted the global audience. He emphasized spiritual values, ethics and synthesis of multiple philosophical traditions. His works, namely The Philosophy of Rabindranath Tagore and Indian Philosophy are significant. He presented a sympathetic account of the development of Indian thoughts from the Vedic poems to modern times. His legacy endures as a testament to the enduring power of philosophy to illuminate the human condition and inspire impactful positive change. He always expressed valid insights into all religions of the world. He showed his cultural affiliations by classifying himself as an Indian to realize heritage. He suggested that for Indians, the study of the Upnisadas is essential. He wrote, ‘For us Indians, a study of the Upnisadas is essential if we are to preserve our national being and character. To discover the main lines of our traditional life, we must turn to our classics, the Vedas and the Upanishads, the Bhagavad-gita and Dhamma-pada. There is much in our past that is degrading and deficient but there is also much that is life-giving and elevating. If the past is to serve as an inspiration for the future, we have to study it with discrimination and sympathy’ . But we must not be tied to the past, for ‘the highest achievements of the human mind and spirit. The gates of the future are wide open. The fundamental motives, the governing ideas which constitute the essential spirit are not limited to the past. While the fundamental motives, the governing ideas which constitute the essential spirit of our culture, are a part of our very being, they should receive changing expression according to the needs and conditions of our times’ . For cosmic development he wanted the spirit and matter (Purusha and Prakriti) to be separated. However, they are considered to be two poles of the same existence. In fact, ‘both spirit and matter are real, as matter cannot be reduced to mind, nor mind to matter’ . 

He saw human freedom in a unified world in his philosophical discourses. He considered the existence of God. The importance of karma goes hand in hand with the existence of God. Karma is the simplest way to follow the doctrine of God that is based on love and perfection. Karma leads to consequences, not reward or punishment. ‘Karma is not absolute. The supreme is love and knowledge, goodness and power. Thus, God redeems the world. He suffers with it since his nature is at odds with the evil that transpires in the world. Yet it must be thus, for human freedom must truly be real. Our present choices give a new form even to the past so what it depends on what we do now. Sin enters through our surrender to the restraint exercised by the play of mechanical forces. This is karma in operation. We can fill ourselves with the freedom of the eternal and overcome karma. Then we will work for the salvation of the world. As our knowledge and our love increase, the mortal becomes immortal in God’ . He believed that modern mysticism based on the world is real and must be dealt with. The relationship between spirit and world is not of duality but polarity with mutual dependence. The existentialism of Radhakrishnan emerged out of his approach to Maya as positive, as the threat to nothingness that humanity faces. To mitigate the inertia of karma, the human spirit looks inward and can enter into being and experience mystic bliss through truth and goodness. 

Dr. Sarvepalli Radhakrishnan, a towering man of Indian philosophy, left an indelible mark on the intellectual landscape of the 20th century. Globally recognized for his erudition, profound insights, and ability to bridge Eastern and Western philosophical traditions, his contributions continue to influence scholars and thinkers alike. The philosophical legacy of Radhakrishnan emphasized his role in interpreting Indian Darshan for the global audience thereby fostering dialogue between diverse philosophical traditions. His interpretations of ancient Indian texts, such as the Upanishads and the Bhagavad Gita, provided a fresh perspective on timeless philosophical questions. In fact, his philosophical scholarship transcended and trespassed geographical and cultural limitations. Drawing from both Eastern and Western philosophical traditions, he sought to reconcile apparent differences and uncover underlying harmonies. His comparative studies highlighted parallels between Advaita Vedanta and Western idealism, demonstrating the shared quest for ultimate reality and the unity of existence. As such, he facilitated cross-cultural dialogue and mutual understanding. He negated increasingly dominated materialism and scepticism in his philosophy. His vision of spirituality encompassed not only religious doctrines but also ethical principles grounded in compassion, non-violence, and selfless service. The current time marked by moral relativism and existential anxiety, his message resonates as a beacon of hope and wisdom. As a true scholar and academic, he embodied the ideals of intellectual integrity, moral courage, and compassionate leadership. His advocacy for peace, tolerance, and human dignity continues to inspire generations of scholars, activists, and policymakers. His philosophy centrally emphasized on oneness of mankind. 

Radhakrishnan and Education

As a distinguished academic, he provided his leadership to the Banaras Hindu University as a Vice-Chancellor. He believed in the transformative power of education and vouched for its role in fostering and promoting design and critical thinking. His sense of respect for the teaching profession led to the institutionalization of the ‘Teacher’s Day’ celebration in India on his birthday. 

As a philosopher, distinguished academician and visionary leader, he revolutionized educational paradigms by emphasizing the role of education in shaping the social order. He espoused a holistic approach to education, viewing it as a means to nurture the intellectual, emotional, and moral dimensions of human development. His philosophy emphasized the integration of diverse disciplines, fostering critical thinking, creativity, empathy, sympathy, intuition and intentionality. Radhakrishnan believed that education should not merely transmit information but cultivate a deeper understanding of oneself for positive transformation. His vision was grounded in educational reforms aiming to promote holistic development and lifelong learning. Radhakrishnan expressed that the educational system must find its guiding principles in the aims of social order. The social philosophy of education must be clear. The social, natural and spiritual existence of mankind should be embedded with any educational attainment. The content of curriculum, teaching and learning outcomes should be designed around the above-stated elements. Indeed, education to be complete must be humane. It must include not only the training of the intellect but also the refinement of the heart and the discipline of the spirit. No education can be regarded as complete if it neglects the heart and the spirit. To keep the social values intact with the pupil, education in mathematics, arts and culture must be imparted. The method of learning should essentially be engagement of the taught with the teacher. Education consists of all those experiences which affect an individual from birth till death. 

Education is also a process in which an individual develops his personality suitable to his nature. Education ensures an all-round development of the personality. It essentially deals with physical, mental, moral, social, vocational and spiritual aspects of life. The emancipatory power of knowledge becomes the greatest purifier of the human mind. Education capacitates a person to solve his problems. Education makes a man self-reliant and socially attuned. Education serves as a tripolar instrument for educators, education and the social environment. Education develops the ability to distinguish between right and wrong things. 

He recognized teachers as the cornerstone of the educational process. Drawing from his own experiences as a teacher and administrator, he championed the cause of teacher empowerment and professional development. Radhakrishnan believed that teachers should be equipped not only with pedagogical skills but also with human and emotional skills. He considered teachers as the best minds in the country. He wanted investment to be made in the welfare and training of the teachers. He emphasized the moral dimension of education, advocating for the cultivation of ethical values and civic virtues. He believed that education should instil a sense of social responsibility, tolerance, and respect for diversity. His call for education was to address both intellect and character-building. 

Radhakrishnan played a pivotal role in shaping the educational policy of India. As a Vice-Chancellor of Banaras Hindu University and later as the President of India, he leveraged his influence to advocate for educational reforms. He wanted educational initiatives to expand and provide responses to never-ending questions. He posited that educational brilliance can be established through customizing education to societal needs. In fact, synchronizing education with societal needs would make education relevant. It raises the need for skill development to be integrated into the Indian education system. A skill-oriented education can provide means to address social concerns. His efforts laid the groundwork for the establishment of premier educational institutions and the democratization of education in post-independence India. He wanted to have education for all. Education can provide liberty from clipped wings of dependence. 

The legacy of Dr. S. Radhakrishnan in the field of education endures as a testament to his unwavering commitment to enlightenment and human progress. His vision of education as a transformative force for individual empowerment and societal renewal continues to inspire educators, policymakers, and scholars alike. As we navigate the chaos, crisis and contradictions of the 21st century, his wisdom reminds us of the profound potential of education to shape a more just, inclusive and fair society. 

Radhakrishnan and Diplomacy

As an Indian Ambassador to the USSR (1949-52) and later as the Vice-President of India (1952-62) and subsequently President (1962-67) of India, he played an instrumental role in strengthening India’s international relations and bolstering its interest on the world stage. He was respected for his intellect, statesmanship, peace and understanding among nations. Radhakrsihnan’s diplomacy can be explained in terms of international relations, cultural call, promotion of peace and mutual understanding, & non-aligned movement. As President, he represented India on several occasions at international forums, fostering diplomatic relations with various countries. During the critical period between 1949 and 1952, he played a crucial role in strengthening Indo-Soviet relations and forging a strategic partnerships. It also led to the promotion of the cultural exchanges. His diplomatic efforts laid the foundation for enduring ties between India and the Soviet Union based on mutual and shared interests. This is how Radhakrishnan continued to wield influence in international affairs. His tenure as the Vice-President coincided with a period of significant geopolitical upheaval, marked by decolonization, the emergence of new nation-states, and the intensification of Cold War rivalries. Radhakrishnan utilized his diplomatic acumen to navigate the time of turmoil and social upheaval, advocating for non-alignment, disarmament and global cooperation. Radhakrishnan's elevation to the presidency in 1962 coincided with a period of heightened international tension, epitomized by the Cuban Missile Crisis and the Indo-China War. As President, he assumed the role of a statesman, representing India's interests on the world stage while championing the cause of peace and disarmament. His diplomatic overtures helped defuse regional conflicts and fostered a climate of dialogue and reconciliation. Radhakrishnan believed in the power of cultural diplomacy to strengthen connectedness between nations. He emphasized the importance of promoting Indian culture abroad and enhancing cultural exchanges with other countries. This endeavour contributed to the projection of India's soft power. Radhakrishnan engaged in extensive diplomatic outreach, hosting foreign dignitaries and visiting numerous countries during his presidency. His diplomatic efforts aimed to strengthen India's ties with both traditional allies and emerging powers, while also fostering relations with countries in Africa, Asia, and beyond. He advocated for a balanced approach in international affairs and steering India away from alignment with any major power bloc.

As such, Radhakrishnan’s diplomacy was bestowed with the connotations of freedom and spirituality, attracting all the citizens of the world society to follow and emulate. He believed in smart negotiation skills while handling diplomatic matters. He wanted countries of the world to be on equal footing. His involvement in problem-solving and mitigating international conflicts made him respected. This led to the transformation of India as a soft power in the South Asian countries. 

Radhakrishnan and Statesmanship

As a leader and statesman, his presidential regime was marked by his commitment to upholding democratic values, fostering cultural integration and love for harmony. He always cared for the welfare of the marginalized lot of the society. He encouraged dialogue between different religious and cultural groups. He expressed and practised an integrated approach for individuals, society and community. His humility, integrity and commitment to the nation inspire leaders and citizens the world over.

As a president, he followed the Gandhian spirit and tradition. ‘Radhakrishnan’s election in 1962, in accordance with the procedure laid down in the constitution, was endorsed by an overwhelming majority of the members of the Federal Parliament and the State Assemblies. It was a verdict amply justified by the distinguished record as the Vice President, both in Rajya Sabha of which he was the ex officio chairman and in many of the tours he undertook to different parts of the globe’ . He conducted the proceedings of the Rajya Sabha with skill, tact and good humour during 1957-60. During these three years, he never exercised the power vested in him. “No presiding officer, whether in Lok sabha or the Upper House, relied less on the rules of procedure and the technicalities of debate than did Radhakrishnan. A member might on occasion prove persistent in urging a point of view-but never was it pressed to the point of challenging the authority of the Chair or in a defiant spirit. If tempers rose, as sometimes they did, at question hour or during debates, Radhakrishnan took liberties with recalcitrant members to say with a smile, ‘That’s enough, Mr. A., Now please sit down’. The reprimand was accepted with surprising meekness and the house proceeded without a ripple of excitement with the business of the day. The secret of the Vice-President’s success was not mastery of the rules of procedure so much as the deep respect and affection with which all sections of the Houses regarded him’ . His contribution to the effective functioning of the Rajya Sabha was much more than procedural. The members of the Rajya Sabha were confident that their rights would be protected. It is precisely because he shielded the officials from unfair comments. He was keenly interested in ensuring justice while conducting proceedings. These practices made inroads to step into Dr. Rajendra Prasad’s place of being President in 1962. Pt. Jawaharlal Nehru also took advantage of Radhakrishnan while dealing with foreign policy, as Radhakrishnan already developed a platform for India on the global stage. Radhakrishnan also saw distress during his presidential times. Within a few days of the assumption of his office, China's aggression and the Kashmir problem crept in. ‘Chinese armies began to move deep into both Ladakh and what was then the North East Frontier Agency. Radhakrishnan had no hesitancy about his role in this situation. He gave full support to the prime minister and with events shifting from day to day, his rapidly moving mind, which could reach and grasp intuitively what others followed very slowly if at all, could be an asset. That Radhakrishnan had no high opinion of Krishna Menon as defence minister, was made evident when he directed Menon to bring the three chiefs of staff with him to explain the situation to the conference of governors then meeting in Delhi. He also suggested that Menon should be moved from the defence ministry’ . 

‘In five years as the President of India, Radhakrishnan without transgressing the letter or the spirit of the constitution, set healthy precedents and built for the office a role in confirming national purpose and unity. The people learned to look at him not only as the imperial guardian of the public interest, befriending and advising the government but also capable if need be of standing apart from it. Of his Prime Ministers, only Nehru welcomed an approach which led to a personal and, to this day, unique achievement’ .

Indeed, the teacher, educationist, philosopher, orator, statesman, humanist and prophet of new Hinduism, Bharat Ratna Dr. Sarvepalli Radhakrishnan is no more today but his thoughts and works inspire thinkers and philosophers, the world over. The diamond of India, the gem of Tamil Nadu and the prince of humanity and Hinduism not only inspired Indian scholars, leaders and policymakers but also allured citizens of the world to emulate his ideals of inclusiveness. His apt use of concepts in philosophical doctrines unravels new thoughts for Adbhut and Atulya Bharat.

Contributions from Authors

The underwritten constitutes the bird’s eye view of the contributions made. The authors have covered the relevance of Dr. S. Radhakrishnan’s thoughts in relation to various aspects. The authors have not only collected the relevant information in making their paper factually precise but also interpreted the relevance of Dr. S. Radhakrishnan’s work in the larger ambit of governance and direction within which India should take strides.

Dr. Mamta Anand in her paper ‘Being and Becoming: S. Radhakrishnan on Spiritual Values to Attain Shanti’ describes S. Radhakrishnan visualising India as a land where the spirit in human beings comes to the fore unbridled by fear or hatred, establishing unity with the entire creation in the love of God. India, since times immemorial, has seen the truth of being connected in a mysterious way to everything that constitutes the creation. She has exemplified the unity of things is central to his philosophical thoughts. The realization of a mysterious bond was termed as Dharma. This is why, as a mother, India welcomed every race, every religion, every culture and custom in her ambit, sheltered them, and nurtured them, adding glory to human existence on earth. Vanquishing others in the name of alien race, culture, and religion did not occur to her. Her Dharma extolling the virtue of realizing and living the mysterious connection with the entire creation empowered her to live organically and grow as a whole. Society, polity, economy, and households were not different units in her existence. These were the organs tied to the spine of spirituality serving the aim of human life in observing values while achieving Artha (money), Kama (desires), Dharma (righteousness), and Moksha (salvation). It was held, that a human being's final goal is to attain salvation and union with God through the profession, desires and swadharma -the law of one’s being. Citing several texts within the context, the author has demonstrated the idea of being and becoming in Para and Apara.

Shri Atulindra Nath Chaturvedi in his paper ‘Visvamanav: The Philosopher as Statesman’ delineates the thoughts of Radhakrishnan. He concedes that every culture has a vision of a philosopher and a statesman presiding over its destiny. The wisdom of the philosopher guides the statesman to govern the realm enhancing the prosperity and well-being of the people and ensuring their security. There is also the Platonian vision of the Philosopher-Statesman, in which the ruler combines in himself the strength of the statesman and the knowledge of the philosopher. These are two different categories—in the first, the philosopher is an advisor; in the second, the statesman is himself a philosopher. There is, however, a third, unique category, in which it is the philosopher who becomes a statesman, not necessarily the other way around. This rare category is exemplified by a rare individual—Dr Sarvepalli Radhakrishnan, a world-renowned philosopher and academic, one of the most influential public intellectuals of the 20th Century. He was widely read in the philosophies of East and West and was seen in his lifetime as a bridge builder between the two. It was Radhakrishna’s explanation of Hinduism and Vedanta which greatly influenced the Western perception of what constituted religion in general and Hinduism in particular. Along with Mahatma Gandhi, Jawaharlal Nehru and Rabindranath Tagore, Radhakrishnan was one of the most recognizable Indians outside the country.

Dr. Jyoti Atwal in her paper ‘Sarvapalli Radhakrishnan in the Soviet Union: The Philosopher–diplomat’ describes the extraordinary contributions made by Radhakrishnan as ambassador to the Soviet Union. The paper engages with his life as a diplomat, particularly his only posting as the Indian Ambassador to Russia in 1949. This was a period when newly independent India had to deal with Stalin’s difficulty with trusting the transfer of power to India. Radhakrishnan was initially reluctant but Jawaharlal Nehru wanted him very much to take up the ambassadorship. He was promised six months in Cambridge every year. By taking citations, she establishes the phenomenal work done by him during his tenure. He believed that a truly religious man could only be a peaceful revolutionary. There was no space for violence. Soviet authorities did not appreciate his affiliation with Oxford and the Chair he held there. During the War, he delivered the Kamala lectures where he had established clarity between sympathy for Marxism as an instrument for social revolution and unacceptability of the Marxist philosophy of life, its atheism, its disregard of the sacredness of personality and its naturalistic view of man. He often repeated his commitment to democratic values and belief in the freedom of the individuals. To him, there was a ‘knowledge solution’ which was a way of approaching the opponent’s position intellectually. He was not particularly close to the British or American diplomats, which made him less suspicious in the eyes of Russians. Not a curious museum/theatre or ballet goer, SR was mostly found after office time - in bed, reading and writing. Moscow was suspicious of any ambassador who was not interested in museums or performances. He fulfilled his duty of attending diplomatic receptions and dinners but he was well known for retiring early in the evening. Despite the fact that Moscow was the hotbed of global-political discussion as the Blocs had been created by the SR who was able to lead a life of solitude which is what gave him contentment. He held up Benjamin Franklin's formula for a diplomat ‘sleepless tact, immovable calmness and a patience that no folly, no provocation, no blunders can shake’. Ironical as it may seem, in his speeches during his ambassadorship he clearly stated his apprehension about one-party rule and insistence on the party line. 

Shri Kovuuri G. Reddy and Shri Uttam Prakash in their paper ‘Dr Sarvepalli Radhakrishnan: The Tall Amongst the Tallest on Dharma and Democracy’ highlight the whispered call of our scriptures. They mention the teachers’ day, the payment to teachers, education in the Concurrent list of the Constitution, the Indian tricolour and motto, dharma Chakra and Ashok Chakra, adventitious philosopher and philosopher and philosophy. They find that the philosopher Radhakrishnan, without being politically active by aligning with the right and the left and the Centre of political parties, earned his place in the covetable positions of the country. His erudition and way of living were aligned with his commitment to the betterment of the country through education, in interpreting Indian thought and philosophy. In this way, he emerged as the complementary figure for Nehru, who presented India’s statesmanship, Gandhiji and his people. 

Radhakrishnan presented intellectual spirituality. His philosophy also enabled India to build bridges between Indian spiritualism and Western democracy. Radhakrishnan vociferously argued that political arrangements and economic ties are mere sandcastles against the tide of discord. To build a truly lasting world community, we must dive deeper, cultivating a shared psychological foundation. This, he proclaimed, is the transformative power of literature, the ability to awaken in us the unwavering realization that we are not isolated individuals, but interconnected threads in the vast tapestry of humanity.

Dr. Sunil Shukla and Ms. Vidhy Shetha in their paper ‘Dr. S. Radhakrishnan: An Educationist Philosopher Whose Thoughts Guided the Indian Education Sector’ explores Dr. Radhakrishnan's early life, educational path, and important contributions he made in the education sector and during also India’s freedom struggle. No other academician with a worldly reputation advocated the British to end colonialism as eloquently as he did. The paper illuminates his futuristic vision for an inclusive India and his enormous focus on strengthening the country's educational system. Besides, his role as a philosopher-educationist, his life span covered a broad range of dimensions such as notable positions held, key thoughts and impactful contributions in the education domain. The paper has placed special emphasis on the Banaras Hindu University where Dr. Radhakrishnan's educational theories were put into practice which eventually led to the growth and prosperity of the University. He not only embraced Malaviya’s vision of a University but he also saved it from crises in adverse times. His tenure as Vice-chancellor is credited with stellar work that reduced financial burden and increased student and faculty strength of the University. Dr. Radhakrishnan's extensive influence on the educational policies of India illuminated his expectations for the country's educational landscape. His clarity of thought in drafting the commission’s report in 1950 still finds relevance in today’s educational scenario. The unfolding of the University Commission Report 1950 is a walk through his model of the Indian Education system which encompasses topics such as aims of university education, inclusive and affordable education for all, women's education, professional education, students’ welfare activities and programs, etc. The paper also sheds light on how his teachings were adopted by many, highlighting the long-lasting impact of Dr. S. Radhakrishnan on Indian education. The last segment of the paper is about the committees formed to reflect upon the educational scenario of the country and the emergence of National Education Policies. Although influences were drawn from several committees, the philosophical views and ideas of Dr. Sarvepalli remained central to the policy landscape of India.

Ms. Gunjan Pradhan Sinha in her paper ‘Intuition as the basis for World Soul-Vasudhaiv Kutumbakam’ delineates the ethical foundations of Hinduism as perceived in Dr S. Radhakrishnan’s thought, largely dominated by Veda̅nta philosophy. As a master of comparative philosophy, he constantly defended the Hindu thought from mis-perceived criticisms from the West. But in doing so he outlined his own philosophical ideas that could shape the future of a nation or nations, if delved upon. He insisted on the union of jña̅na, bhakti and karma for all human activity. He ascribed centrality and genuineness only to spiritual experience vis-à-vis the intellectual experience alone. In doing so he brought about an equal and uniform approach to the act of being human for mankind across caste, creed, nationality and religion. The contention of the paper is that his ethical views service the philosophy behind the dictum ‘vasudhaiva kutumbakam’ or all the world is a nest or all the world is one home, which was also the motto for India’s recent presidency of the G20 nations.

Dr. Manish Kumar in his paper ‘Applying Radhakrishnan's Philosophical Ideas to Today's Challenges: Climate Change as a Case Study’ underlines the relevance of Dr. S. Radhakrishnan's philosophical teachings with climate change. It addresses one of the most pressing issues of our time i.e. climate change. He was a prominent 20th-century Indian philosopher. He emphasised the synthesis of Eastern and Western thought. He advocated for a harmonious relationship between nature and culture. The paper seeks to offer new perspectives and solutions to the current climate crisis. It does this by analysing his three key ideas namely synthesis of Eastern and Western philosophy, practical Vedanta and spiritual realism. It demonstrates how Radhakrishnan's philosophy could inspire effective environmental stewardship. The paper also fosters global unity in the face of environmental challenges. Radhakrishnan's philosophy is deeply rooted in the idea of a harmonious universe. He believes in the interconnectedness of all life. This idea echoes through his extensive body of work. Radhakrishnan explains the deep wisdom in Eastern spiritual traditions. The paper takes into its cognizance the themes such as synthesis of Eastern and Western thoughts, practical Vedanta, spiritual realism, and climate change mitigation trajectory. 

Dr. Nishant Kumar in his paper ‘Dr. Sarvepalli Radhakrishna: A Philosopher Par Excellence’ has interpreted the thoughts of Dr. Radhakrishnan by emphasising the requirement of the synergetic correlation between a teacher and a taught. Radhakrishnan advocated for Indian social values, religion and wisdom. The ‘teacher-taught’, ‘science-religion’, ‘individual-collectivity’ and affection and love were found in his seminal writings. The paper traces his foundation as to why he became so precise as a master, philosopher, Vice-President and President. The paper attempts to find the upbringing of Radhakrishnan passing through different forms of trials and tribulations. To Radhakrishnan, the difficulty of life can largely be reduced through educational attainment.

Dr. Arnav Keyur Anjaria and Ms. Priynka Chugh in their paper ‘Dr. S. Radhakrishnan Educational Ideology with New Education Policy (2020) Perspective’ seek to explore the contributions of Shri S Radhakrishnan as a Philosopher and as India's Stalwart Academician. Dr. S. Radhakrishnan was a contemporary idealistic philosopher and an ardent preacher of Indic philosophy. An original thinker, spiritualist, philosopher, Professor, the Bharat Ratan awardee, the first vice-president of independent India, and a great philosopher who contributed immensely to the field of education. The paper presents a philosophical account of Shri Radhakrishnan's idea of Holistic Development, and it further highlights the adaptation of these ideas in the National Education Policy 2020, which unarguably is a tipping point in the history of the Indian education system. He not only theorised educational concepts, but also put them into practice in his teaching. As a result, in his philosophy of education, he synthesised idealism and realism, mysticism and pragmatism. Dr. Sarvepalli Radhakrishnan is considered a visionary primarily as the paper argues, he laid down the key framework of an Indic Education system suited to the Modern Era yet deeply grounded by the ethos and the exuberance of India's ancient traditions highlighting a historical trajectory of ideas of Dr. S Radhakrishnan that have had a transformative resonance, especially in the context of the National Education policy 2020. As such, the paper moves beyond being merely a glossary of ideas but rather through a discursive analysis, presents the nature of Indian Philosophy as an action-oriented entity unlike its other counterparts. Drawing parallels from different contexts, the authors argue to highlight Dr. S. Radhakrishnan's contribution as a Philosopher of the Indic perspective.

Dr. K N Mishra in his paper ‘Sarepalli Radhakrishnan: Role of Education’ traces the legacy of Dr. Radhakrishnan in the form of a Saint, Rishi, erudite individual, educator and philosopher. The paper finds that Radhakrishnan understood the essential duty and significance of a teacher. He was both highly thoughtful and a man of good moral character, dedicated to the teaching profession. He served India greatly since she needed him in her manner. Radhakrishnan showed his versatility as a teacher, administrator of the education system, and administrator to the people of our country. It is impossible to find a teacher who can be compared to Radhakrishnan in terms of the talents and virtues he showed during his lifetime. Dr. Radhakrishnan made a comparison between Western philosophical traditions and Indian philosophy. He exalted Hinduism and Indian thought in opposition to ignorant criticism from the West. He described the relationship between matter and spirit, stating that while matter demonstrates the supremacy of the human brain, humans also possess a non-natural factor called the spirit of man, which governs matter and surpasses both the quality and potential of matter. He underlined that while he truly believed in the benefits of religion, science and religion are not mutually exclusive in their pursuit of truth and the welfare of humanity. Indian philosophy's ethical precepts are vital to children's whole development.

Dr. Nibedita Priyadarshni in her paper ‘Reflection of Dr. Sarvepalli Radhakrishnan’s Philosophical and Educational Thought in Present Education System’ examines Dr. Sarvepalli Radhakrishnan's philosophical and educational perspectives in relation to the National Education Policy-2020. A nation climbs to the heights of influence and achievements with proper education, which is the most important tool for the development of the individual and the enrichment of social life. The paper argues for providing training to young people in the necessary skills and giving them a new direction, a new goal, and a new vision for society. With the right education, we become efficient, professional and civilized citizens. Knowledge is a great tool that can be used to maximize human potential. Dr. S. Radhakrishnan is one of the Indian philosophers and educationists who have made significant contributions to the spread of knowledge and education. He was an eminent philosopher, educator, thinker, humanitarian and spiritualist, a man of values, a famous writer and an advocate of education. He had clear, simple and visionary ideas. The contribution of Dr. Sarvepalli Radhakrishnan greatly benefited the fields of philosophy and education. He was particularly known for his thoughtful, rational and constructive criticism of the philosophical views of Western philosophers. He brought the sacred light of Indian culture and philosophy to the Western hemisphere. Dr. Sarvepalli Radhakrishnan devoted his entire life to modern philosophy. He influenced the intellectual development of a civilization by comparing different philosophical schools. He made a remarkable and important contributions to modern philosophy. He influenced the intellectual development of civilization by comparing different philosophical schools. With his unique way of thinking, he visualized the ideas of knowledge, mission, awareness and development. He placed special emphasis on people and spiritual growth so that they could fully express their inner selves. According to him, it is impossible for human personalities to grow properly on all fronts without spirituality. Spirituality can strengthen a person's optimistic and constructive outlook and their inherent divinity. In his unique explanation, Dr. Sarvepalli Radhakrishnan argued that religion, philosophy and science are all interconnected. 

Ms. Nidhi Katoch in her paper ‘Dr. Sarvepalli Radhakrishna’s Philosophical Legacy: Metaphysics, Ethics, Aesthetics and their Relevance to Public Administration’ brings out the role of Dr. Radhakrishnan as a philosopher, par excellence. The paper highlights the fact that he made a great contribution to the field of philosophy and bridged the gap between Eastern and Western ideologies. Other than that, his contribution to education, religion, and ethics and his integrated approach to these subjects continue to have an impact and inspire people who work to promote moral and spiritual values in society. He chose metaphysics and religious philosophy for research purposes. He critically examined Indian philosophy and religion to determine what was alive and what was dead. Advaita Vedanta and the oneness of Atman and Brahman were focal points of his ideas on metaphysics. He emphasised the significance of moral principles that have a spiritual foundation in ethics. He praised Indian art and culture, spiritual and philosophical facets on an aesthetic level. This paper focuses on his contribution to metaphysics, ethics and aesthetics and their relevance in the field of Public Administration.

The fathomless intellectual depth and profundity of the contributors emerge as one turns pages through the book. The book Bharat Ratna Radhakrishnan: A Quest for Being in Becoming would be of special interest and use to the followers of diplomacy and Public Administration as much as to the general reader, as the book is entertaining, inspirational and enlightening. The influence of Dr. Radhakrishanan continues to be the key guiding principle in a people-friendly service-delivery system. Indeed, the pursuit of truth can be triumphed through love, compassion and spirituality, as they illuminate the path towards understanding, connecting hearts and minds in the journey towards enlightenment.

References

1. Diffusionism is a theoretical perspective in anthropology and cultural studies that explains cultural change and development through the spread of cultural traits, ideas, or technologies from one society to another. The central idea is that certain cultural elements originate in a particular cultural group and then spread or diffuse to other societies. This perspective contrasts with cultural evolutionism, which posits that cultures develop independently over time.

2. G. Sarvepalli. 1989. Radhakrishnan: A Biography, Delhi: Oxford University Press, p. 10.

3. Ibid, p. 14.

4. Radhakrishnan, S. 1914. The Ethics of Vedanta, Chicago: University of Chicago Press, The International Journal of Ethics, Vol. 24, Issue 2, pp.127-252.

5. Ibid. p.169

6. Radhakrishnan, S. 1953. The Principal Upnisadas, New York: Harper and Brothers, p. 9. 

7. Ibid., pp.9-10

8. Lyon, Q. 1966. Mystical Realism in the Thought of Savapalli Radhakrishnan, in Philosophy East and West, July-Oct, Vol. 16, No. ¾, University of Hawai’I Press. pp. 221-233. 

9. Ibid. pp. 227-228. 

10. Dutt. K I. 1966. Sarvepalli Radhakrishnan: A study of the President of India, New Delhi: Popular Book Services, p. 72.

11. Ibid., pp. 72-73.

12. Gopal, S. 1989. Radhakrishnan: A Biography, Delhi: Oxford University Press, pp. 312-313. 

13. Ibid. p.361.