Sarvepalli Radhakrishnan, fully Sir or Dr. Sarvepalli Radhakrishnan

Sarvepalli
Radhakrishnan, fully Sir or Dr. Sarvepalli Radhakrishnan
1888
1975

Indian Advaita Vedantist Philosopher, Writer and Politician, Vice President and later President of India

Author Quotes

The study of the sacred books of religions other than one's own is essential for speeding up this process. Students of Christian religion and theology, especially those who wish to make Indian Christian thought not merely 'geographically' but 'organically' Indian, should understand their great heritage which is contained in the upaniShads.

The idea of Plato that philosophers must be the rulers and directors of society is practiced in India.

The success of art is measured by the extent to which it is able to render experiences of one dimension into terms of another. Art born out of a creative contemplation which is a process of travail of the spirit is an authentic crystallization of a life process. Its? ultimate and in its essence, the poetical character is derived from the creative intuition (that is, integral intuition) which holds sound, suggestion and sense in organic solution.

The ideal which haunted the thinkers of the upaniShads, the ideal of man's ultimate beatitude, the perfection of knowledge, the vision of the Real in which the religious hunger of the mystic for divine vision and the philosopher's ceaseless quest for truth are both satisfied is still our ideal. A. N. Whitehead speaks to us of the real which stands behind and beyond and within the passing flux of this world, 'something which is real and yet waiting to be realized, something which is a remote possibility and yet the greatest of present facts, something that gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good and yet is beyond all reach; something which is the ultimate ideal and the hopeless quest.' A metaphysical curiosity for a theoretical explanation of the world as much as a passionate longing for liberation is to be found in the upaniShads. Their ideas do not only enlighten our minds but stretch our souls.

The true teachers help us to think for ourselves in the new situations which arise. We would be unworthy disciples if we do not question and criticize them. They try to widen our knowledge and help us to see clearly. The true teacher is like Krsna in the Bhagavadgita, who advises Arjuna to think for himself.

The insight does not arise if we are not familiar with the facts of the case... The successful practice of intuition requires previous study and assimilation of a multitude of facts and laws. We may take it that great intuitions arise out of a matrix of rationality.

The truths of the ??is are not evolved as the result of logical reasoning or systematic philosophy but are the products of spiritual intuition, d??ti orvision. The ??is are not so much the authors of the truths recorded in the Vedas as the seers who were able to discern the eternal truths by raising their life-spirit to the plane of universal spirit. They are the pioneer researchers in the realm of the spirit who saw more in the world than their followers. Their utterances are not based on transitory vision but on a continuous experience of resident life and power. When the Vedas are regarded as the highest authority, all that is meant is that the most exacting of all authorities is the authority of facts.

Poets and prophets do not go into committees.

The challenge of Christian critics impelled me to make a study of Hinduism and find out what is living and what is dead in it. My pride as a Hindu, roused by the enterprise and eloquence of Swami Vivekananda, was deeply hurt by the treatment accorded to Hinduism in missionary institutions.

Psychic experiences are a state of consciousness beyond the understanding of the normal, and the supernormal is traced to the supernatural.

The concept of one world must be implemented in every action of every nation, if that one world is to become established. I have no doubt that the world will become one?.. We are being led from state to state the concept of one family on earth. If we?re able to achieve it, we should do so by handling our own minds and hearts.

rAmAnuja qualifies the non-dual philosophy so as to make the personal God supreme. While brahman, souls and the world are all different and eternal, they are at the same time inseparable. [a-pRhthak-siddha. ] Inseparability is not identity. brahman is related to the two others as soul to body. They are sustained by Him and subject to His control. rAmAnuja says that while God exists for Himself, matter and souls exist for His sake and subserve His purposes. The three together form an organic whole. brahman is the inspiring principle of the souls and the world. The souls are different from, but not independent of, God. They are said to be one only in the sense that they all belong to the same class. The ideal is the enjoyment of freedom and bliss in the world of nArAyaNa, and the means to it is either prapatti or bhakti. The individual souls, even when they are freed through the influence of their devotion and the grace of God, retain their separate individuality. For him and Madhva, God, the author of all grace, saves those who give to Him the worship of love and faith.

The creeds of religion correspond to theories of science... intuitions of the human soul should be studied by the methods which are adopted with such great success in the region of positive science.

Religion consists in doing justice, in loving mercy and in making our fellow creatures happy.

The destiny of Man is to know himself.

Religion in terms of ?personal experience is an independent functioning of the human mind, something unique, possessing and autonomous character. It is something inward and personal which unifies all values and organizes all experiences. It is the reaction to the whole of man to the whole of reality. It may be called spiritual life, as distinct from a merely intellectual or moral or aesthetic activity or a combination of them.

The disciples surrounded with cheap marvels and wonders the lonely figure of that serene Soul, simple and austere in his yellow robes, walking with bared feet and bowed head towards Benares.

Religion includes faith in human brotherhood and politics is the most effective means of rendering it into visible form.

The East and the West are not so sharply divided as the alarmists would make us believe. The products of spirit and intelligence, the positive sciences, the engineering techniques, the governmental forms, the legal regulations, the administrative arrangements, and the economic institutions are binding together peoples of varied cultures and bringing them into closer reciprocal contact. The world today is tending to function as one organism.

Religion is a kind of life or experience.

The experience or the vision is the artist?s counterpart to the scientific discovery of a principle or law. What the scientist does when he discovers a new law is to give a new ordering to observed facts. The artist is engaged in a similar task. He gives new meaning to our experience and organizes it in a different way due to his perception of subtler qualities in reality.

Religion is essentially the art and the theory of the remaking of man. Man is not a finished creation.

The Flag links up the past and the present. It is the legacy bequeathed to us by the architects of our liberty. Those who fought under this Flag are mainly responsible for the arrival of this great day of Independence for India. Pandit Jawaharlal has pointed out to you that it is not a day of joy unmixed with sorrow. The Congress fought for unity and liberty. The unity has been compromised; liberty too. I feel, has been compromised, unless we are able to face the tasks which now confront us with courage, strength and vision. What is essential to-day is to equip ourselves with new strength and with new character if these difficulties are to be overcome and if the country is to achieve the great ideal of unity and liberty which it fought for. Times are hard. Everywhere we are consumed by phantasies. Our minds are haunted by myths. The world is full of misunderstandings, suspicions and distrusts. In these difficult days it depends on us under what banner we fight. Here we are Putting in the very center the white, the white of the Sun's rays. The white means the path of light. There is darkness even at noon as some People have urged, but it is necessary for us to dissipate these clouds of darkness and control our conduct-by the ideal light, the light of truth, of transparent simplicity which is illustrated by the color of white.

Religious intuition informs, conjoins, and transcends an otherwise fragmentary consciousness.

The friend takes the place of an analyst, who succeeds in removing the blind urges and fixations by exposing them to view. Some are silent, because they have nothing to say; others are silent because they have no one to say it to. To a true friend, even the most perverse will pour out their hearts and thus get relieved. He is not afraid to face the dismal reality and see it as it really is. For the soul of man is essentially a lovable thing. No human being is innately wicked or incapable of improvement. No one can succeed in stifling the soul or drugging or deceiving it for all time. The best side of a human being is his real side, his true self. Such an attitude to life makes one turn a blind eye to human inertia and weakness. 'Love', says St. Paul, 'is never glad when others go wrong, love is gladdened by goodness, always slow to expose, always eager to believe the best, always hopeful, always patient'.

Author Picture
First Name
Sarvepalli
Last Name
Radhakrishnan, fully Sir or Dr. Sarvepalli Radhakrishnan
Birth Date
1888
Death Date
1975
Bio

Indian Advaita Vedantist Philosopher, Writer and Politician, Vice President and later President of India