By K. Sreenivasarao
In both individual and collective life, there come moments that demand reflection, reassessment, and the re-evaluation of past actions, traditions, and philosophies, opening new avenues for civilisational progress. This moment of ‘natality’ or ‘newness’ requires a visionary blueprint that is inclusive and progressive, benefiting society and the nation.
Unlike the Western notion of modernity, the Indian tradition of ‘newness’ embraces the idea of renewal and rejuvenation. This tradition values continuity rather than rupture, advocating for the reinvention of civilisational ethos and cultural practices. This ongoing re-visioning of values, laws, philosophies, and other aspects of life is essential to ensure that societal structures align with the material development and progress of the times. This alignment paves the way for the seamless progress of both individuals and communities, minimising friction and attrition.
The role of philosophers becomes particularly significant in this context. The etymological root of the word ‘philosophy’ means ‘love of wisdom.’ Wisdom, rather than mere knowledge acquisition, has been the cornerstone of our great Indian civilisation. Where knowledge may falter, wisdom prevails. This article explores one such philosopher of our times, Dr Sarvepalli Radhakrishnan, who connected education with the cultivation of wisdom. For Dr Radhakrishnan, the purpose of education was to teach that life has meaning and to awaken the innate ability to live a soulful life through the development of wisdom.
Born on 5 September 1888 in Tiruttani (now Tirupati, Andhra Pradesh), Madras Presidency, during British colonial rule, Dr Radhakrishnan passed away on 17 April 1975 in Madras (now Chennai), leaving behind a rich legacy. He etched his profound wisdom into the hearts and minds of countless Indians.
It is no surprise that Dr Radhakrishnan’s academic rise is closely linked to his philosophical roots. He was deeply inspired by the teachings of ancient Indian philosophers and drew inspiration from great thinkers like Swami Vivekananda and Ramakrishna Paramahamsa. He was also well-versed in Western traditions and thoughts, which enabled him to build a bridge between these seemingly opposing traditions.
Dr Radhakrishnan’s philosophical convictions aligned well with his administrative abilities, helping him expand the reach of Indian culture abroad. As Vice-Chancellor of Andhra University and later as Ambassador to the Soviet Union, Dr Radhakrishnan demonstrated deep allegiance to India’s cultural ethos, using these opportunities to promote its values and civilisational frameworks.
During the height of the Cold War, Dr Radhakrishnan served as India’s ambassador to the Soviet Union, yet he maintained friendships with American statesmen. Widely popular in the West, Dr Radhakrishnan was viewed as an authority on Indian ideas and a persuasive interpreter of the role of Eastern institutions in contemporary society. He was arguably the first to bring India closer to both the Soviets and Americans simultaneously.
In terms of religion, Dr Radhakrishnan highlighted how Hinduism reformed itself in response to the religions introduced by foreign rulers. He advocated that Hinduism should abandon imperfect conceptions and democratise its institutions to eliminate prejudice and inequality. Dr Radhakrishnan played a key role in transforming Indian education, with subsequent education models and policies built on the foundation he laid.
Dr Radhakrishnan believed that education should be both ‘men-making’ and ‘society-making.’ He argued that education should not be limited to acquiring facts and knowledge but should aim to achieve wisdom and truth. Critics who label him a traditionalist must recognise that Dr Radhakrishnan was ahead of his time.
In his report to the University Education Commission (1948-1949), Dr Radhakrishnan recommended teaching through discussion and learning by doing as complements to textbook education. He also noted in the same report,
“No society can progress satisfactorily with the backwardness of women. If women are uneducated, the society will remain uneducated.”
For Dr Radhakrishnan, education was a tool to strengthen the cultural structures of society and to introduce new ideas and pathways for the material and spiritual progress of all its members. His writings, when revisited today, align closely with the current National Education Policy (2020).
In 1962, when Dr Radhakrishnan was elected President of India, a group of students requested to celebrate his birthday. He advised them to observe it as Teachers’ Day instead. Thus, 5 September began to be observed as Teachers’ Day, recognising the invaluable contributions of teachers to society.
Moreover, Dr Radhakrishnan’s idea of blending Western and Eastern methods, particularly his advancement of the Socratic method in education, was based on the belief that such an approach would foster a vast pool of critical thinkers. He insisted on strengthening national philosophy by empowering students to grasp the spirit of the country, thereby enabling them to empower society.
Dr Radhakrishnan’s ideas on education are arguably what the country needs today, and the fact that they resonate with key aspects of the National Education Policy underscores the vitality of his philosophical thought. It is fitting that he was awarded the Bharat Ratna for his invaluable and immeasurable contribution to Indian culture and education.
While there has been criticism against Dr Radhakrishnan—regarding his views on social institutions, his educational philosophy, and his interpretations of India’s spiritual canons—no one can deny that he was a unifier, not a divider. Dr Radhakrishnan’s writings champion unity, peace, democracy, and learning for all. It is heartening to see that India continues to commemorate his birthday as Teachers’ Day every year.
Contributing Author: K. Sreenivasarao is Secretary of Sahitya Akademi, National Academy of Letters, India.
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