S RADHAKRISHNAN

My
Search
for
Truth
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26699

SANGAL
 My Search for Truth 5

1. The Formative Years

"No man's story in his own life can fail tobe of interest
to others," wrote Radhakrishnan, "If it is written in sincerity.
Even if the stage be small and the role of the participant a
minor one, the interactions of chance and circumstance with
human desires and ideals that shape the destinies of any
individual are of some interest to his fellows. But of all
writing, autobiographical writing is the most delicate. We do
not wish to confess our deeds and misdeeds in public. We are
inclined to show to the world more of our successes than of
our set-backs, more of our gains than of our losses. Robert
Browning tells us that the meanest of mankind has two sides
to his life, one to face the world with and the other to show the
woman he loves. We have two sides, one is ordinary life and
the other when we write about ourselves for the public. We
want to live an imaginary life in other people's ideas of us. We
then direct our efforts to seeming what we are not. Besides,
any sensitive man who takes life seriously is somewhat
inaccessible to the public. If hehappens to be a writer, he does
not generally reveal himself except through his writings,
where he recreates his personal experiences by clothing them
with general significance. Through his writings, which
constitute his main life, work, he tries to communicate the vital
ideas which have shaped his life. My writings are no more
than fragments of a confession."
When the editor of the Library of Living Philosophers
requested him to contribute an article about his life and work,
Radhakrishnan did not write about his life but only about his
philosophy. He however added a few details when pressed
but replied: "I have your letter in which you ask me to make
my introductory account little more autobiographical than it is
at present. Ihave added a few details but Ido not think that
you will be satisfied. Kindly forgive me. Iam not persuaded
that the events of my life are of much interest to the readers of
this volume. Besides, there is sense in which our writings,
 My Search for Truth

though born out of ourselves, are worth more than

are. We take much trouble about them even as what we
parents do with their children. As for the devoted
desires, which make life so intense and interesting, emotions
how
and
of us look straight into our souls?" many
Plato in his Republic had envisaged an ideal State in
which kings would be philosophers and philosopher's kings.
When Dr. S. Radhakrishanan, the
philosopherr-statesman,
succeeded Dr. Rajendra Prasad as the President of India
Bertrand Russell voiced the sentiments of the great minds all
philosophy that
over the world. He said: "It is an honour to
country such
Dr. Radhakrishnan should be President of a great take special
philosopher
as the Republic of India and Ias a philosophers to become
for
pleasure in this. Plato aspiredIndia
tribute to that it should make a
kings and it is a fact it was in perfect
philosopher her President." In
highest philosophical traditions of India
consonance with the the rishis, had been
compassion,
where men of wisdom and
Radhakrishnan is known the world over as
a
Dr.
Our heroes.
a savant, ascholar, a speaker, a writer, a
great philosopher, a
statesman and above all a man.
diplomat, a 1888 at
Radhakrishnan was born on 5th Sept.,
Madras. He
Sarvepalli north west of
miles to the
Tirutani, about forty parents, who were conventional in
of his
was the second child They belonged to Sarvepalli village.
their religious outlook. search of a living and
left Sarvepalli in father,
But his grandfather at Tirutani. Radhakrishnan's healso
priests of histime got
came and settled
Like other
Veeraswami was a priest. students. Radhakrishnan also
village father was not
Used to teach some R's from him.
Since his
wealth".
his knowledge of three birth or of
of
very rich he had not "any advantage mind since his
meditative notfeel
tRadhakrishnan had a and did
rather shy
childhood. He loved books. He was said: "When II am in
quite at home at social functions. Hewho know mne well,itis
company, unless it be with one or two almost
uncanny
with an effort that I get along. But I have an
 My Search for Truth 7

knack of putting myself en rapport with any individual, high

or low, old or young, if the need arises. While I am essentially
shy and lonely, I pass for a social and sociable man."
From 1900 to 1904, Radhakrishnan studied at Voorhee's
College, Vellore and then at the Intermediate College at
Vellore. From 1904 to 1908 he studied at Madras Christian
College. In 1903 he passed the Entrance Examination of the
Madras University with distinction. In the same year when he
was only fifteen he was married to Sivakamu. She proved to
be a devoted wife who sacrificed her comforts to make her
husband happy. He passed the F.A examination in 1905 in the
first division and secured the first class in his B. A and M. A.
examination. He qualified as a teacher from the Training
College at Saidapet, Madras.
At college he studied philosophy, which depended his
love for Hindu religion. It was not his love of philosophy but
just an accident that he opted for philosophy in his College.
One of his cousins had just taken his degree and passed on his
text books in philosophy to Radhakrishnan and that decided
the choice of his subject.
At that time, Christian missionaries were saying many
derogatory things about Hinduism. This created some doubts
about Hinduism in his mind but the doubts melted away
when he read the writings of Swami Vivekananda. To quote
him: "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. It
was difficult for me to concede that Hindu ascetics and
teachers who preserved for our world a living contact with the
classical culture of India, which is at the root of much that we
know and almost all that we practice, were not truly religious.
Even the poor illiterate villagers with their ancient household
traditions and religious observances seemed to me to be more
familiar with the spiritual mystery enveloping this world than
the emancipated comfort-minded intellectuals eager for life
and adventure." He was convinced that his own religion was a
 My Search for Truth

religion to be practiced. Hinduism teaches people to be

and kind to others for "life is short and goo
happiness
Death comes to all prince and peasant like. True uncertair
knowledge
to know one's own ignorance. Contentment is better i
riches, and a mind at peace with itself is yworth more thanththe
ar
applauseof assemblies,"
Hinduism teaches us to respect all religions.
is the keynote of Hindu religion. Radhakrishnan madeTolerance
a deep
study of religious philosophies of the East and the West. He
said: "My religious sense did not allow me to speak a rash ora
profane word of anything which the ul I of man holds or has
held sacred. This attitude of respect for all creeds, this
elementary good manners in matters of spirit, is bred into the
marrow of one's bones by the Hindu tradition. Relioiou.
from its
tolerance marked the Hindu culture from itsvery beginnings.
Even the Gita declares that if one has faith and devotion
other gods, it is faith and devotion to the Supreme One." Since
Radhakrishnan was bred in suchbeliefs he was annoyed and
Christian
pained that truly religious people as manysubjects
missionaries undoubtedly were-could treat as for
derision doctraines that others held in deepest reverence. This
unfortunate practice has little support in the teaching or
example of Jesus, though some of hisBiblicallater followers
revelation
encouraged it. Religious truth outside the
a caricature
was according to Augustine a work of the devil,
about God have
perpetrated by demons. He felt that all truths
their source in God.
After completing his education, Radhakrishnan joined
he worked
the Madras Presidency College in April 1909 where Educational
for the next seven years. To be included in Madras
Service, it was essential to pass the L. T. examination. S0
Radhakrishnan joined the Teachers Training College in
much
Saidapet in 1910. There his professor of philosophy was
impressed by Radhakrishnan's knowledge of philosophy. He
exempted Radhakrishnan from attending his lectures. Later he
requested him to deliver some lectures in his place.
 My Search for Truth 9

Radhakrishnan delivered thirteen lectures to his classmates.

His class fellows were simply impressed by the grasp of his
subject. The lectures which he delivered in 1910 had poise,
depth, eloquence and fine choice of words.
Even as a student, Radhakrishnan was doing tuitions to
supplement his income. He taught his pupils so well that they
always got through.
In 1917, Radhakrishnan was transferred to Rajamundry
where he served for a year. He proved to be a very successful
teacher who could make a dull subject like philosophy into
interesting one. This was mainly due to his mastery of the
subject, his command over the English language and his deep
interest in his students. He had given nicknames to most of his
students and he would pat them, even the humblest of them,
affectionately on their back calling them by their nicknames.
He could remember his old students and their nick names
even if he met them after decades. He had a photographic
memory.
Moreover, he treated his students like friends and put
them at ease and made them open their hearts. He could
understand their difficulties and did his best to solve them. He
helped needy students with money from his own pocket.
Indeed he showered immense love on his students and they
too reciprocated in no little measure.
Within two after joining
years Rajamundry,
Radhakrishnan was invited to Mysore to fill the Chair of
Philosophy when the new University of Mysore was started.
He had by now written two books - The Philosophy of
Rabindranath Tagore and The Reign of Religion in
Contemporary Philosophy and a number of articles which
were published in reputed journals of Europe. Rabindranath
Tagore was so much impressed with The Philosophy of
Rabindranath Tagore that he wrote to the author, "You have
written a much better book than anyone else could have
done." The poet complimented him on his wisdom and
 10 My Search for Truth

intellect. In his Reign of Religion in

he presented the ideas of the famousContemporary
philosophers Philothesophy,
of
This book was also received very well. day
During this period, one of his students asked
had beern abroad for higher education. Toothis him if he
replied: "No, but I will go there to teach." Radhakrishnan
At Mysore, he used to take his tutorials att his
residence.
There he received the students himself, offered them tea and
accompanied them to the door
door to say good-bye, shaking hands
with each one of them. He was so popular with
his students
that they wept when they learnt that Radhakrishnan was
going to Calcutta University. On the eve of his departure fo
Calcutta, his carriage was drawn not by horses but by his
students. The entire platform was rent with the cries of
"Radhakrishnan ki Jai". What a farewell for a beloved
professor. Could any professor aspire for anything?
In 1921, Radhakrishnan joined the University of
Moral
Calcutta as King George V Professor of Mental and
Philosophy. Here again he proved towide.be a popular professor
and his reputation spread far and
He also took active
of the University.
part in the executive and deliberative bodies
His students and colleagues were attracted by his eloquence
abstruse subject. One of
and brilliant presentation of such an
quote him: "It is not for
his students relates an anecdote. To
eulogize Professor Radhakrishnan as a teacher of
me to
lecturer. But from my own
philosophy or an academicprofessor could be very lucid as
experience I can say that the
topics that very few could
well as terse when dealing withelaborate location. I do not
express properly even in an in the middle
remember the date but it was some time
Europe
twenties when a scholar of established reputation inin a public
and India was giving a talk on Greek Philosophy
Radhakrishnan was
hall near the university area. Professor fifty minutes but the
presiding. The lecturer talked for about RRadhakrishnan
audience could not follow him. Professor of
understood the feeling of the audience, clear speech
and in a
 My Search for Truth 11

ten minutes he gave the gist of the talk and the audience was
satisfied,"
An admirer narrates another incident which took place
inone of the Sessions of UNESCO0. AFrench Academician had
thought of speaking to the Assembly in English and had
prepared himself accordingly. Just before his turn, however,
rose Radhakrishnan. The ease and grace with which words
flowed from his lips created such an impression on the
Assembly that the French member immediately decided not to
attempt to speak in English but in hismother tongue;
otherwise, as he candidly said, he would have made a very
poor show after the brilliant presentation by an Indian. Truly
did an European philosopher say, some four decades ago, that
many an English Professor at an English University would
envy Professor Radhakrishnan's command of clear and
appropriate English, his daintiness of expression and the high
intellectual ability of which his writing bears evidence.