Dr. S. Radhakrishnan: An Educationist Philosopher whose Thoughts Guided the Indian Education Sector

Introduction 

Dr. Sarvepalli Radhakrishnan (1888-1975) was a prominent Indian scholar, philosopher, and statesman who influenced academic circles during the 20th century. He has contributed immensely to the education sector and Indian philosophy. He was particularly well-known for his thoughtful and nuanced criticism of the philosophical theories of Western intellects. He introduced Indian philosophy and culture to the Western world, bringing Eastern and Western ideas together. Dr. Sarvepalli Radhakrishnan passionately advocated the education of youth and women, for the complete development of society. His extensive writing career and influential speeches have shaped societal thoughts towards progression. The sociological, political, economic, and cultural concerns of the nation motivated him to transform his theoretical ideas into useful teaching strategies.

This article explores Dr. Radhakrishnan's early life, educational path, and important contributions he made in the education sector and during India’s freedom struggle. No other academician with a worldly reputation advocated the British to end colonialism as eloquently as he did. The article illuminates his futuristic vision for a freed India and his enormous focus on strengthening the country's educational system. Besides, his role as a philosopher-educationist is examined thoroughly covering a broad range of dimensions such as notable positions held, key thoughts and impactful contributions in the education domain. 

A special emphasis is placed on 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. The article delves into Dr. Radhakrishnan's extensive influence on the educational policies of India, illuminating 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 article then 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 article 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.  

Dr. Radhakrishnan’s Early Years, Education and Training 

Dr. Sarvepalli was born in a modest Telegu-speaking Niyogi Brahmin family on September 5, 1888, in Thiruttani, Madras (now Tamil Nadu). His father, Sarvepalli Veeraswami, was a subordinate revenue officer and his mother, Sarvepalli Sitamma was a homemaker. The religious culture of Tiruttani and his parents' strong inclination towards Hinduism, had a profound and enduring influence on young Radhakrishnan. It shaped his entire perspective and outlook on life. He demonstrated an early aptitude for learning which gradually led him to enroll for schooling. Dr. Radhakrishnan graduated from Madras Christian College with honours in philosophy. Later, he acquired his post-graduation in 1908. His academic excellence was marked by his voracious reading habits. Throughout his academic journey, he was awarded several scholarships which fully supported his higher studies. His thesis titled, ‘The Ethics of the Vedanta and its Metaphysical Presuppositions’, was published when he was just 20 years old (Murty & Vohra, 1990). Throughout his life, he never let poverty come as an excuse in the way of his achievements. Instead, he embraced a resilient and enterprising mindset of overcoming obstacles. He was a firm believer in the idea that success is measured by how one utilizes the resources, regardless of the circumstances of the origin. He tutored to sustain himself and leveraged his knowledge and skills to meet his financial needs. 

Dr. Radhakrishnan's academic career started with an impressive array of accomplishments. He began teaching as an assistant professor at Madras Presidency College in 1909. Later in the year 1918, he was promoted to a greater designation and was awarded a full-time professorship in Indian philosophy at Maharaja’s college. Dr. Radhakrishnan made a lasting contribution to academia by publishing academic works in prestigious journals. In 1921, Dr. Radhakrishnan took up King George V's Chair of Mental and Moral Science. Throughout the 1920s, Dr. Radhakrishnan's academic reputation remained prolific and gained more traction in India and beyond (Deshpande, 2016). His book, "An Idealist View of Life" is regarded as Dr. Radhakrishnan's most outstanding, stellar and mature work. It garnered significant scholarly attention and solidified his status as a well-known thinker. His influence started gaining momentum internationally. His lectures transformed the perceptions of Western intellects about Indian Philosophy. Besides academia, he served as an Indian ambassador to UNESCO, networking a diplomatic bridge between the nations. In late 1939, Dr. Radhakrishnan began his vice chancellorship at Banaras Hindu University (BHU). 

After a fulfilling academic career, Dr. Radhakrishnan began his political career. His influence in foreign countries got him involved in politics. In the years that followed independence, he served as a member of the Indian Constituent Assembly for two years. He was able to implement his political and philosophical convictions after being elected to Rajya Sabha. In 1952, he was appointed as India’s first Vice-President which he served for two terms and in 1962, he became the nation’s second President. Renowned philosopher Bert Russell responded by stating that it was an honour to philosophy worldwide that the great Republic of India chose him for the position of its President. He was conferred with many awards and recognitions for his stellar contribution to the field of academics and politics (Figure 1). Almost all of his books gained significant traction worldwide. His all-time renowned books include Indian Philosophy, The Philosophy of Upanishads, Eastern Religions and Western Thoughts. His book ‘An Idealist View of Life’ popularized him as a very powerful and influential writer. 

Figure 1: Awards and Honors of Dr. Radhakrishnan

Carrying Malaviya’s Legacy and Vision for Bhu 

Upon assuming the leadership as the second Vice-Chancellor in 1939 after Malaviya, Dr. Radhakrishnan ensured a seamless transition into the role. He played an impressive role in upholding and advancing the legacy of Shri Madan Mohan Malaviya. In the times when the institution faced financial crises, he took several initiatives to save it from closing. This led to the growth of the institution. At the outbreak of World War II, he was restricted from visiting Oxford so he devoted his time productively to assess the financial problems of the university. He evaluated the reports and attributed the shortfalls to unplanned expenses. As a long-term remedy, he suggested abstaining from expenses that required further funding unless those were supported by specific donations. Due to the strict control over spending, the university's income account for the 1940–1941 fiscal years had a surplus, a first in its history. Additionally, he started a fundraising effort that led to the collection of four lakh rupees by April 1941 (Murthy & Vohra, 1990). This move helped to clear the existing overdraft and marked his unwavering commitment to achieving economic stability for the University. 

Dr. Radhakrishnan also integrated his educational philosophy into the administration of the BHU. He stressed the holistic development of individuals and hence placed significant importance on developing intellectual growth along with moral values. He successfully integrated Indian philosophical traditions into the education framework. This resulted in a profound understanding of the nation’s rich culture and spiritual heritage among students. 

After assuming the mantle of Vice-Chancellor, he ensured that Malaviya’s vision for the institution was carried out seamlessly. He reflected the spirit of a true Hindu through his lectures, a quality that Malaviya was fully aware of and impressed with. He had also gained popularity among the students of BHU. Besides, he showcased unwavering patriotism and was a strong supporter of Indian nationalism, the right to self-rule and Gandhian philosophy. He was quite familiar with Banaras Hindu University because of his honorary professorship in philosophy. He joined the university's senate, a well-known body of people tasked with setting the direction of the institution. He was an integral member of the University's decision-making processes. In 1928, he was elected to the university's court to supervise its operations. At the university's twenty-first convocation, he was awarded an honorary Doctor of Laws where he also gave a memorable speech on "Religion and Politics." Because of this extended affiliation, he was well-versed in the academic and administrative structures of the university and had a thorough awareness of its difficulties. He was more than just a professor at BHU. Besides, his proven record as a Vice-Chancellor of Andhra University testified to his fun-raising abilities. He played an active role in core committees that made decisions. During the war, he not only prevented the institution from closing permanently, but he also restored its finances. In the year 1939, when he took over the office, the overdraft was Rs. 13,43,548 and on April 1, 1947, it had reduced to Rs. 7,54,485. Besides his dedicated efforts in the developmental activities of the University, he also introduced new subjects like Engineering, Technology, Ayurveda and Commerce and ensured physical education was also incorporated into the curriculum. During this time, the number of students rose from 3,603 to 5,233, and many new faculties joined the university. He was also given particular appreciation for his work at a grand ceremony at the University. It's interesting to note that Gandhiji himself recommended Malaviya to consider Dr. Radhakrishnan for the vice-chancellorship at Banaras Hindu University (Murthy & Vohra, 1990).

After resigning from BHU, Dr. Radhakrishnan took up the position of chairman of the University Education Commission. The report of the ‘University Education Commission 1948-49’ provided great insight into what Indian leaders and esteemed thinkers foresighted about University Education at the time of Independence. The report had a whole chapter dedicated to ‘The Aims of University Education and Religious Education’. The Commission's 1950 Report functioned as a thorough assessment of the current condition of higher education in India and provided recommendations for improving it in the newly formed India. Even though the report had been jointly written by many people, Dr. Radhakrishnan's unique influence was most apparent in the chapters that addressed The Aims of University Education and Religious Education (Deshpande, 2016). These important components of the report were greatly influenced by his visionary thoughts and insights, which demonstrated his unwavering dedication to the progress of education in the post-independence age. 

The Future Education of India: Reflecting Upon the Indian Model of Education

The British form of education introduced by Lord Thomas Babington Macaulay irked Dr. Radhakrishnan and many prominent scholars of India as they had minimalized traditional Indian education. The introduction of mass and modern education along with an excessive emphasis on the English language gradually killed all four periods of Indian education and ushered in the ‘rat race’ format of an education system. Soon enough the Indian government realized the shifting focus from prominent subjects like mathematics and science to English language in the curriculum. To address the situation of crisis, many commissions were formed and among them, the first was the University Education Commission chaired by Dr. Radhakrishnan Sarvepalli in 1948-49. His idea of the Indian education system was based upon a model that moved away from the British structure. Acknowledging the linguistic diversity within the country, he advocated for education to be in vernacular languages to make it more accessible across the regions of India. Besides, his model promoted technological advancements balanced by a creative, spiritual and philosophical approach. The entire report is divided into 18 sectors spanning topics such as “Professional Education”(115), “Engineering and technology”(145), “New Professions”(186), “Women’s Education”(270), “Finance”(302), “Rural Universities”(387). The report highlights his goal of broadening the educational landscape. His thoughts reflected the new educational dream of post-independence India. He stressed imparting professional education aimed at skilling the youth across diverse sectors such as agriculture, engineering, technology, commerce, law and medicine. He was committed to driving a shift from traditional commerce courses to the delivery of professional business education. He pressed upon preparing individuals to practice high-quality business administration. He criticized the traditional focus on improving only craftsmanship and promoted the holistic development of individuals through proper business understanding. Besides, the report also reflected his commitment to widening the scope of education across the economic and social sections, irrespective of the gender and religion of people. He was a firm believer and promoter of gender equality. 

The report offers his perspective on the significance of women's education. The section on ‘Primacy of Woman Education’ emphasizes striking a balance between men and women by encouraging women’s education. He advocated that educational opportunities for women should not be limited, but rather increased significantly. Women should be provided intellectual support and guidance to lead them to reflect upon their educational interests. Besides empowering women through education, he also reflected a deep interest in developing rural universities. He had immense faith in the potential of the rural youth of India. He believed that educating rural India would remove social and economic disparity and enable the youth to hone their skills and develop expertise. The report also stated the key responsibilities of an educational university. He considered university as the place for the creation of knowledge, training of minds and driving radical shifts. He believed that it is the responsibility of a university to show new paths nurture the minds of the students and promote freedom of thought to think independently and coherently (Rodrigues, 1992). He wished for universities to be a repository of culture and pressed upon members to bind cohesively. He believed if the culture is alive, it will be able to respond to challenges in unity. A university must advocate the involvement of intellectual individuals and seek guidance from scientists, poets, artists and inventors who are great at driving societal changes. He considered the purpose of education to extend beyond providing facts that aimed at awakening innate abilities and nurturing minds with knowledge and wisdom. The educational university must cultivate humane relationships, create social harmony, promote leadership and proper administration and foster an environment full of justice, liberty and equality in education (Murthy, Vohra 1990). To him, one of the main goals of university education is to prepare students for leadership roles in the workplace and public life. This goal is difficult to achieve but essential for advancing society. He pressed universities to become more socially conscious, prioritizing character and personality development over quantity. He laid immense importance on the quality of education. Dr. Radhakrishnan regarded teaching and research as complementary pursuits. He believed that in the void or lack of anyone, there would be a dearth of well-trained students. Unlike those who regarded imparting intellectual excellence as the primary role of universities, Dr. Radhakrishnan advocated building a character of disciplined intellect, will, integrity, vision and courage (Rodrigues, 1992). The Report 1950 also emphasized instilling a basic set of values, passing along cultural heritage, and creating a unifying force in young people. He resisted over-specialization in places where the focus is only on specialization without imparting holistic knowledge. He believed that other aspects of international affairs which include the origins and evolution of other civilizations, the relationship between nationalism and internationalism, the causes of conflicts and how the world functions, should be studied in universities.

The 1930’s and 1940’s

During these years, the escalating tensions around the question of nationalism caught Dr. Radhakrsishnan’s attention. The rise of the Hindu Mahasabha further intensified the communal differences he had witnessed in the 1920s. Along with that, Muhammad Iqbal's poetic vision of 1930 encouraged Muslim self-assertion and provided Muhammad Jinnah with an ideological platform to advocate for an independent Pakistan. Early in 1930, in London, this sentiment was also acknowledged during the Round Table Conferences. Additionally, The Government of India Act of 1935 brought more political complexity and widened the already existing rifts between rival factions while promising increased self-government.

The intertwined issues of education and nationalism became the most central to Dr. Sarvepalli. He advocated that the most responsible and realistic way to create Indian unity and a distinct national vision was through university education that promotes the full development of individuals. In his many speeches about an independent India in the 1930s and 1940s, Dr. Radhakrishnan pictured a country moulded and directed by people who were educated, had a vision for the future, and was dedicated to raising Indian consciousness (Murthy & Vohra, 1990).

Dr. Radhakrishnan became more and more involved in Indian politics and global issues in the years after Indian independence. The last few years of the 1940s were extremely critical. Serving on the Executive Board of the newly formed United Nations Educational, Scientific, and Cultural Organization (UNESCO) as well as heading the Indian delegation from 1946 to 1951, Dr. Radhakrishnan was tirelessly working. In addition, he was a member of the Indian Constituent Assembly during the two years that followed India's independence. He expressed strong criticism towards organizations like the League of Nations which had the potential to exert divisions and exhibited dominance. He rather promoted, ’creative internationalization’, which is formed on the grounds of spiritual principles. This approach suggested the connection of nations beyond political and economic interests. He believed that true international cooperation can be achieved only by developing understanding between nations and fostering a deeper level of compassion. 

After India attained its independence and citizens recovered from the immediate aftermath of the division, a determined attempt was made to improve the educational system in India. Acknowledging its critical role in the advancement of the economy and the general populace, the government established the University Education Commission in December 1948. The commission headed by Dr. Radhakrishnan and other eminent educators, toiled hard to improve higher education in India. Dr. Radhakrishnan led the commission to expeditiously submit its findings in August 1949. The committee report outlined that education should lead people from darkness to light and free them from all forms of oppression. The content of teaching must lay thrust on three things how- we relate to values or the spiritual realm, how we relate to people or society, and how we relate to things or nature. Further, the report called for education as an equal right for all to access regardless of race, religion, sex, occupation and economic status. The report also recommended closer cooperation among the educational institutions keeping in view diverse cultures. In the case of providing government grants to the universities, the report strongly asserted granting full autonomy on educational policies, thereby keeping state grants and state control separate. This report left an indelible mark on the trajectory of higher education in the country.

Contributions to the Indian Education System 

As a philosopher educationist, Dr. Rashakrishnan reflected his key thoughts on several aspects of life. He stressed the value of education that takes into account students' intellectual, moral, and spiritual growth as well as their development in totality. And hence, he laid immense focus on the quality of education. He would accredit teachers with the responsibility of ensuring that education remains diverse, holistic and inclusive, irrespective of student’s background. He promoted teaching in vernacular languages for the smooth delivery of knowledge, contributing to inclusivity. He also worked towards fostering cross-cultural exchange and educational collaboration by setting up the Indian Council for Cultural Relations. Additionally, he encouraged open distance learning programs to reduce barriers to education, especially for those who faced socio-economic challenges. His philosophical beliefs in the education domain influenced scholars to devise policies that prioritized well-rounded and inclusive education that goes beyond mere academics. In addition, he believed that philosophy was the guiding principle that needed to be smoothly incorporated into teaching methods. He saw education as a tool for developing a moral character that aimed to raise people with a strong sense of social responsibility. He also underlined the importance of integrating spiritual values the way it is rooted in Advaita Vedanta. He made a strong case for universities' autonomy so they could maintain academic policies and carry out educational practices free from state control. While fervently promoting educational equality, he advocated voraciously for the equality of education and assistance to the backward communities. Dr. Radhakrishnan distinctively characterized philosophy as the logical exploration of ultimate reality and also captured it in the phrase, “दर्शन यथार्थ के स्वरूप की तार्किक विवेचना है” (Mishra & Shresth, 2022) i.e. Philosophy is the logical inquiry into the nature of reality. This phrase revolved as a cornerstone to his philosophy wherein he asserted that “Education should be men making and society making”. He emphasized the potential of holistic youth development. Driven by this determination that a nation’s progress depends on the quality of education it delivers, he highlighted the influence of the state’s ideology on education outcomes. He asserted that complete education must be humane covering aspects such as intellectual training, discipline and heart refinement as these reflect the true nature of holistic education (Majumdar, 2021). The National Education Policy 2020 echoes Dr. Radhakrishnan's ideas on spiritual, democratic, constitutional, value and character development as a key to achieving economic and intellectual goals. 

Dr. Radhakrishnan and Education Policies of India 

Dr. Sarvepalli Radhakrishnan has been a great influence on Indian Education Policies. As the second president of India and a great philosopher, his focus was always on the holistic development of individuals. He had always advocated for an education system that included the refinement of hearts and discipline of spirit. As a strong Indian philosopher, his principles were guided by Adwait Vedant, and hence, the main aim of education is to raise one’s spirit to find the ultimate truth of the world (Mohanty, 2021). He has not set down specific guidelines but certain ideas stressed his work. For instance, he regarded a considerable amount of importance in establishing a strong connection between the teacher and the students. He attributed the role of a teacher as a gadfly who facilitates discussions and tutors at the undergraduate level and seminars at the post-graduate level. He believed the success of educational processes depends upon the teacher for it is a teacher who implements the aims and builds the character of a student. He would say, “At the bottom, the quality of a university is always in direct proportion to the quality of its teachers” (Rodrigues, 1992). It is impossible to achieve the goals of intellectual, industrial, technological, and economic growth without providing students with a rich education that instils morality, democracy, spirituality, and good character (Mishra & Shresth, 2022). Dr. Radhakrishnan provided an appropriate road map for accomplishing these objectives in the University Education Commission's 1948–1949 draft. In the University Education Commission draft, Dr. Sarvepalli Radhakrishnan stated that moral, religious, and spiritual development should not be overlooked while focusing on technological advances. Without these, education isn't complete.

Besides, Dr. Radhakrishnan was a fervent supporter of universal free and compulsory education for all children, regardless of gender, caste, creed, or socioeconomic background. He placed a strong emphasis on education's role in children's complete development. In addition, he encouraged the inclusion of the teaching subjects like languages, mathematics, literature, grammar, geography, history, philosophy, and religion. In his view, games are essential for a child's social and physical development, and physical education, yoga, and other activities like tree planting, NCC (National Cadet Crops), NSS (National Service Schemes), and related social welfare initiatives should be included in the curriculum. This is highlighted in the National Education Policy-2020 document as well. The fundamentals of the NEP 2020 are in line with his long cry for free and compulsory education for all students, irrespective of socioeconomic status.

Dr. Radhakrishnan's progressive perspective on Indian education stresses a method that goes beyond only providing intellectual training, based on preconceived beliefs. In his opinion, education should be a transformative process that feeds individuals' souls and hearts in addition to their minds. His theoretical framework holds that compassion and humanity are integral parts of a holistic education. Character development and the instillation of principles should be prioritized while delivering education. His view of education extends beyond merely getting students ready for jobs. Instead, he believed that education helps people live meaningful lives and have a constructive social influence. He recommended vocational training at the secondary and university levels as he held that preparation of livelihood meant preparation for life (Rodrigues, 1992). In some works, he has mentioned professional education where the stress was upon disciplined scholarship and services besides profit. Professional education entails a sense of social responsibility and respect for moral values which is in addition to gaining knowledge and skills. According to Dr. Radhakrishnan, education should be the guide for individual development and the advancement of society as a whole (Mohanty, 2021). 

Dr. Radhakrishnan was more likely to endorse educational policies that supported a well-rounded curriculum, given his emphasis on holistic development. To him, an educational curriculum must cover cultural, ethical, and physical education in addition to the standard academic disciplines. Such a thorough approach is consistent with his view that education ought to address the various facets of human development. Creating responsible, empathetic, and inquisitive people was at the centre of Dr. Radhakrishnan's vision for education in the future. He believed people trained in this manner would make significant contributions to the advancement of both the country and the international community because they would have received a well-rounded education. His ideas provide direction for an educational model that goes beyond the acquisition of knowledge to produce people who are both personally and socially conscious.

Inspiring thoughts and Indian Education System

The revolutionary ideologies of Dr. Sarvepalli Radhakrishnan served as an inspiration for many visionary leaders to lay a strong foundation for the Indian educational system. There were 20 Universities and 500 Affiliated Colleges in India at the time of Independence. The Commission 1948-49 recommended the setup of the University Grants Commission (UGC) followed by which the Secondary Education Commission (1952), the National Policy on Education (1986) and other allied commissions were established. These were all set for formulating plans in higher education. Serving as the nation's first Minister of Education, Maulana Abul Kalam Azad played a significant role in shaping the educational framework of independent India. The establishment of the University Grants Commission (UGC) was greatly aided by Azad's efforts. It is committed to providing high-quality education and aligns with Dr. Radhakrishnan's aim of maintaining a high and excellent standard for education. The Kothari Commission was established in 1964. The Commission headed by D.S. Kothari (1964–1966) set out to conduct a comprehensive evaluation of the country's educational system. Among many topics covered by the commission, the creation of a more thorough and integrated educational system was the greatest re. The panel ruled that, in keeping with Dr. Radhakrishnan's philosophy, education should foster intellectual growth as well as moral and spiritual development. It suggested radically reorganizing Indian education to fulfil constitutional objectives and deal with the problems it faced on many fronts. According to the Commission, this rebuilding has to be completed with three main goals: a) internal change; b) quality improvement; and c) building more educational facilities. Later, in the formulation of The National Policy on Education in 1986, the plan paid great emphasis on developing a framework that promotes secular notions, national solidarity, and a scientific style of thinking, all following the teachings of Dr. Radhakrishnan. Although educating all sections of the population was its primary objective, it paid particular attention to women, SC, ST, and other lower castes since they had been denied access to school for generations. The National Policy on Education (1986) strongly emphasized opening new schools and colleges, employing instructors from minorities, providing adult education, and providing fellowships to the impoverished. Additionally, it prepared the groundwork for the integration of IT into the field of education. This demonstrated a dedication to providing a thorough education that went above and beyond the call of duty when it came to teaching. Afterwards, in 2016, the TSR Subramanian Committee developed the New National Education Policy. A progressive educational philosophy that transcends the views of one person is shown by the NEP 2020. The panel discussed how the community's requirements are evolving and underlined the need for an educational system that is more adaptable, multidisciplinary, and skill-focused. To enable students to flourish in a dynamic and constantly changing world, the committee set out to establish a framework that would promote adaptation, multidisciplinary learning, and a concentration on practical skills. Furthermore, no one is prevented from pursuing a job of any kind by the Indian government. Thousands of people from all castes have achieved success today. The emergence of contemporary competition has made success exceedingly difficult. However, under the current government, no man is forbidden from pursuing any career path. This has led to fierce rivalry, with thousands of people searching for and achieving their ideal goal of success.

Conclusion

Dr. Radhakrishnan Sarvepalli- a name synonymous with versatility, wisdom, vision and growth stands as a beacon of education and Indian ethos. The essence of a man is not only etched in his doctrine philosophy but also through the impactful speeches he delivered. As he would say, “When we think we know, we cease to learn”, lays down a strong emphasis on the perpetual journey of learning. He is a man known all over the world as an achiever, scholar, educationist, statesman and able parliamentarian. Not only did he exhibit stellar leadership but also remained the most humble and grounded person throughout his career. He devoted his entire life to addressing issues concerning modern civilization, international peace, colonialism, education, and, most importantly, India's secularity and growth. No other academic scholar in India has had such a broad canvas of interest. He researched issues assiduously and wrote very passionately. If analyzing and criticizing modern society and making recommendations for its improvement counts as philosophical work, Dr. Radhakrishnan is without a doubt the most prominent modern Indian scholar philosopher. As an educator, he advocated very strongly for establishing centres of knowledge and institutions where education could be freely pursued. When he got the chance to formulate the Indian educational system as the chairman of the University Education Commission he did stellar work by reflecting his widely accepted educational philosophies into the report. Dr. Krishnan had a holistic approach to curriculum, educational goals, and school management to foster spiritual personality through education. He also wanted to incorporate all disciplines within the curricula of education at all educational levels. Dr. Sarvepalli Radhakrishnan was a fervent supporter of education and was regarded as one of the finest intellectuals and educators of all time. His birthday on September 5th is celebrated as Teacher's Day across the nation as a tribute to this extraordinary educator. It honours the dedication and year-round effort of teachers all over the country. His legacy is not just about achievements but about the path he opened for others to follow. His chronicles of bringing transformation in the education sector have brought along other myriad possibilities. He has left a ‘way forward’ for the world where knowledge transcends boundaries reinforcing peace, respect and understanding among everyone.

References

1. Deshpande, V. N. (2016). Educational Philosophy of Dr S Radhakrishnan. Manipal: Manipal Universal Press. 

2. Mishra, A. & Shresth, S. (2022). A Study of Philosophical and Educational Views of Dr. Sarvepalli Radhakrishnan with Reference to National Education Policy-2020. International Journal of Research in Humanities & Social Sciences, 10(11), 33-37.

3. Murty, K. S., & Vohra, A. (1990). Radhakrishnan: his life and ideas. New York: State University of New York Press.

4. Mohanty, B. B. (2021). Salute to Sarvepalli Radhakrishnan. Odisha Review, 74-78

5. Rodrigues, C. (1992). The social and political thought of Dr. S. Radhakrishnan: an evaluation. Greater Noida: Sterling Publishers Private Limited.

6. Majumdar, K. (2021). Ideology of Dr. Sarvapalli Radhakrishnan on education. International Educational Scientific Research Journal, 7(1), 74-75.