Editorial Column - Sarvepalli.com - The Legend of Dr. Sarvepalli Radhakrishnan

A grand social idealist

posted Jan 10, 2013, 8:40 AM by Sarat Kumar Sarvepalli [ updated Jan 10, 2013, 8:43 AM ]

By Dr. S. Radhakrishnan

The Advaitism of Sankara is a system of great speculative daring and logical subtlety. It's austere intellectualism, its remorseless logic, which marches on in different to the hopes and beliefs of man, its relative freedom from theological obsessions, make it a great example of a purely philosophical scheme. Thibaut, who cannot be charged with any partiality for Sankara, speaks of his philosophy in these words "The doctrine advocated by Sankara is, from a purely philosophical point of view, and apart from all theological considerations, the most important and interesting one which has arisen on Indian soil; neither those forms of the Vedanta which diverge from the view represented by Sankara, nor any of the non-Vedantic systems can be compared with the so called orthodox Vedanta in boldness, depth and subtlety of speculations." It is impossible to read Sankara's writings packed as they are with serious and subtle thinking, without being conscious that one is in contact with a mind of a very fine penetration and profound spirituality. With his acute feeling of the immeasurable world, his stirring gaze into the abysmal mysteries of spirit, his unswerving resolve to say neither more nor less than what could be proved, Sankara stands out as a heroic figure of the first rank in the somewhat motley crowd of the religious thinkers of medieval India. His philosophy stands forth complete, needing neither a before nor an after. It has a self-justifying wholeness characteristic of works of art. It expounds its own presuppositions, is related by its own end, and holds all its elements in a stable, reasoned equipoise.

The list of qualifications which Sankara lays down for a student of Philosophy brings out how, for him, philosophy is not an intellectual pursuit but a dedicated life. The first, "discrimination between things eternal and non-eternal" demands of the student the power of thought, which helps him to distinguish between the unchanging reality and the changing world. For those who possess this power, it is impossible to desist from the enterprise of metaphysics. "Renunciation of the enjoyment of the reward here and in the other world" is the second requirement. In the empirical world and man's temporal life within it there is little to satisfy the aspirations of spirit. Philosophy gets its chance, as well as its justification, through the disillusionment which life brings. The seeker after truth must refuse to abase himself before things as they are and develop an austere detachment characteristic of the superior mind. Moral preparation is insisted on as the third requisite, and, lastly, longing for liberation (mumukshutvam) is mentioned. We must have a mind disposed, as St. Luke expresses it, "for eternal life."

Sankara present to us the true ideal of philosophy, which is not so much knowledge as wisdom, not so much logical learning as spiritual freedom. For Sankara, as for some of the greatest thinkers of the world like Plato and Plotinus, Spinoza and Hegel, Philosophy is the austere vision of eternal truth, majestic in its freedom from the petty cares of man's paltry life. Through the massive and at the same time subtle dialectic of Sankara there shows forth a vivid, emotional temperament, without which philosophy tends to become a mere game of logic. A master of the strictest logic, he is also master of a noble and animated poetry which belongs to another order. The rays of his genius have illumined the dark places of thought and soothed the sorrows of the most forlorn heart. While his philosophy fortifies and consoles many, there are, of course, those to whom it seems to be an abyss of contradiction and darkness. But whether we agree or differ, the penetrating light of his mind never leaves us where we were.

Sankara appeared, at one and the same time, as an eager champion of the orthodox faith and a spiritual reformer. He tried to bring back the age from the brilliant luxury of the Puranas to the mystic truth of the Upanishads. The power of the faith to lead the soul to the higher life became for him the test of its strength. He felt impelled to attempt the spiritual direction of his age by formulating a philosophy and religion which could satisfy the ethical and spiritual needs of the people better than the systems of Buddhism, Mimamsa and Bhakti. The theists were veiling the truth in a mist of sentiment. With their genius for mystical experience, they were indifferent to the practical concerns of life. The Mimamsaka emphasis on karma developed ritualism devoid of spirit. Virtue can face the dark perils of life and survive only if it be the fine flower of thought. The Advaita philosophy alone, in the opinion of Sankara, could do justice to the truth of the conflicting creeds, and so he wrote all his works with the one purpose of helping the individual to a realisation of the identity of his soul with Brahman, which is the means of liberation from samsara.

In his wanderings from his birthplace in Malabar to the Himalayas in the north he came across many phases of worship and accepted all those which had in them the power to elevate man and refine his life. He did not preach a single exclusive method of salvation, but composed hymns of unmistakable grandeur addressed to the different gods of popular Hinduism-Vishnu, Siva Sakti, Surya. All this affords a striking testimony to the universality of his sympathies and the wealth of natural endowment. While revivifying the popular religion, he also purified it. He put down the grosser manifestations of the Sakta worship in South India. In the Deccan, it is said that he suppressed the unclean worship of Siva as a dog under the name of Mallari, and the per-nicious practices of Kapalikas whose god Bhairava desired human victims. He condemned branding or marking the body with the metallic designs. He learned from the Buddhist Church that discipline, freedom from superstition and ecclesiastical organisations help to preserve the faith clean and strong, and himself established ten religious orders of which four retain their prestige till to-day.

The life of Sankara makes a strong impression of contraries. He is a philosopher and a poet, a savant and a saint, a mystic and a religious reformer. Such diverse gifts did he possess that different images present themselves, if we try to recall his personality. One sees him in youth, on fire with intellectual ambition, a stiff and intrepid debater. Another regards him as a shrewd political genius, attempting to impress on the people a sense of unity. For a third, he is a calm philosopher engaged in the single effort to expose the contradictions of life and though with an unmatched incisiveness. For a fourth, he is the mystic who declares that we are all greater than we know. There have been few minds more universal than his.

Sankara's system is unmatched for its metaphysical depth and logical power. Thought follows through naturally, until Advaitism is seen to complete and crown the edifice. It is a great example of monistic idealism which it is difficult to meet with a absolutely conclusive metaphysical refutation. Sankara holds up a vision of life acceptable in the highest moments of poetry and religion, when we are inclined to sympathise with his preference for intuition to the light of the understanding. So long as he remains on this high ground, he is unanswerable. But a lingering doubt oppresses the large majority of mankind, who very rarely get into these exalted heights. They feel that it is unjust to leave in such high disdain the world in which they live, move and have their being, and relegate it to ajnana or darkness, offering merely a solace that all disagreeable appearances will quickly vanish in the eternal light. For them the all - transforming sunlight of the heights is spurious, and they declare that Sankara's system is one of mystical indifference to fact. That human suffering will be healed, that the whole world will vanish like a pitiful mirage, that all our trouble is of our own making, and that in the world's finale all people will find that absolute oneness which will suffice for all hearts, compose all resentments and atone for all crimes, seem to many to be pious assumptions. The entranced self-absorption which arms itself with sanctity, involves a cruel indifference to practical life hardly acceptable to average intelligence.

Sankara knows all this, and so gives us a logical theism which does not slight the intellect, does not scorn the wisdom of ages and is at the same time the highest intellectual account of the truth. What is the relation between the absolutism of intuition and the empirical theism of logic, Sankara does not tell us; for as Goethe wisely observed, "man is born not to solve the problem of the universe, but to find out where the problem begins, and then to restrain himself within the limits of the comprehensible". Sankara recognises that there is a region which we cannot penetrate, and a wise agnosticism is the only rational attitude. The greatness of Sankara's achievements rests on the peculiar intensity and splendour of thought with which the search for reality is conducted on the high idealism of spirit grappling with the difficult problems of life, regardless of theological consequences, and on the vision of a consummation which places divine glory on human life.

Supreme as a philosopher and a dialectician, great as a man of calm judgment and wide toleration, Sankara taught us to love truth, respect reason and realise the purpose of life. Twelve centuries have passed, and yet his influence is visible. He destroyed many an old dogma, not by violently attacking it, but by quietly suggesting something more spiritual too. He put into general circulation a vast body of important knowledge and formative ideas which, though contained in the Upanishads, were forgotten by the people, and thus recreated for us the distant past. He was not a dreaming idealist, but a practical visionary, a philosopher, and at the same time a man of action, what we may call a social idealist on the grand scale. Even those who do not agree with his general attitude to life will not be reluctant to allow him a place among the immortals.

Article on Dr. Sarvepalli Radhakrishnan

posted Apr 3, 2012, 6:33 AM by Sarat Kumar Sarvepalli [ updated Jan 10, 2013, 8:42 AM ]

By A. Ranganathan

“It is an honour to philosophy” observed Lord Russell in 1962, “that Dr. Radhakrishnan should be President of India.” Lord Russell regarded it as a fulfilment of the Platonic dream that philosophers must be kings. However, unlike Plato who did not admit poets in his Republic, Dr. Radhakrishnan began his distinguished career as an interpreter of the poetry of Rabindranath Tagore. In his interpretative work, ‘The Philosophy of Rabindranath Tagore’, Dr. Radhakrishnan not only viewed this famous poet as a historic link in the long chain of India’s cultural evolution, but also as the prophet of modern India’s cultural renaissance. Indeed Dr. Radhakrishnan’s Republic (in the geographical and cultural sense of the term) is different from Plato’s Republic.

Sarvepalli Radhakrishnan was born on September 5, 1888 at Tiruttani, in South India. After a distinguished career at the Madras Christian College, Radhakrishnan joined the Madras Presidency College as a lecturer in philosophy. Finally, at the close of a long and distinguished career of teaching at several Indian universities, Dr. Radhakrishnan was appointed Spalding Professor of Eastern Religions and Ethics at Oxford. As Spalding Professor and a Fellow of All Souls College, Oxford, Dr. Radhakrishnan was the most outstanding representative of India’s intellectuals in Britain.

Although Dr. Radhakrishnan is justly renowned as a philosopher, he is essentially a creative artist. It is perhaps significant that the Goethe Plaquette was awarded to him, since he symbolised Goethe’s ideal of the creative artist who becomes a different being in the successive stages of his career. For he has achieved distinction in four different fields of intellectual and political endeavour–Indian philosophy in its wider perspectives, diplomacy, social thought and comparative religion.

Dr. Radhakrishnan has recorded in his charming autobiographical essay entitled “Fragments of a Confession” that historical writing, which is different from historical research, is a creative activity. He has argued that just as our political problem is to bring East and West together in a common brotherhood which transcends differences, so in the world of philosophy, we have to bring about a cross-fertilization of ideas in the history of modern thought. And addressing the International Congress of Orientalists in New Delhi on January 4, 1964, Dr. Radhakrishnan referred to Alexander’s role in reconciling different sections of mankind during the ancient age. Let me quote his words: “ Alexander abandoned the view that the non-Greek world was barbarian and that its people were fit only to be slaves. All men possessing wisdom and virtue are of one family. Plutarch says that Alexander brought together into one body all men everywhere, uniting and mixing in one great loving cup, as it were, men’s lives, their characters, their marriages, their very habits of life. He looked upon the whole inhabited world as his fatherland. All good men are of one family; the only foreigners are the wicked. Alexander felt that it was his sacred mission to reconcile mankind. In Egypt, in Iran, in North-West India, he felt the impact of the great civilizations of the East and looked upon them as worthy partners of the Hellenic civilization. Shortly before his death, Alexander held a banquet to celebrate the end of a great war, and he invited to it 9000 people–Hellenes and non-Hellenes. At the end of it he prayed for peace, for the partnership of all peoples of the world to live in unity and concord: Homa-noia, of one mind; the world should be based on a communion of minds and hearts.

In the concluding chapter of the second volume of ‘Indian Philosophy’, Dr. Radhakrishnan has correctly stressed that the republic of Indian thought “never developed a Monroe Doctrine in matters of culture.” He has not only revealed this liberal frame of mind in his exploration of the spiritual depths and metaphysical flights of Hindu philosophy, but has also added a new dimension of sympathetic insight in his interpretation of Buddhist philosophy. As an interpreter of the Hindu religious classics, Dr. Radhakrishnan has followed the hallowed tradition of the great exponents like Sankara, Ramanuja and Madhva. For he has written commentaries on the Gita, the Upanishads and the Brahma-sutras. He had already written on the ethical idealism of the Buddha and given a celebrated lecture, ‘Gautama the Buddha’ (which was hailed as “a masterpiece on a master-mind by a master-mind”) and won for him the coveted Fellowship of the British Academy. And he has also commented on the classic texts of Buddhism like the Dhammapada. It is this catholicity of outlook which has led him to investigate the bearings of Indian philosophy on politics and literature, and the deeper implications of religion and ethics, in his perceptive essays on poets like Kalidasa and Tagore, religious and political figures like Buddha and Gandhi, singers and saints like Tyagaraja and Ramana Maharshi.

Seldom in history has there been a philosopher so representative of his age, one who so completely articulates the aspirations of his contemporaries in trying to usher in a new era of understanding between nations. Dr. Radhakrishnan has presided over sessions of the UNESCO, and has served for a period of nine years on the International Committee of Intellectual Co-operation set up by the League of Nations, which included among its members such great scientists and scholars as the late Madame Curie, Albert Einstein and Gilbert Murray.

The similarity between Gilbert Murray and Sarvepalli Radhakrishnan is truly striking. Like Murray, who perceived the values of Greek poetry as constituting a source of creative insights in his understanding of international relations, Dr. Radhakrishnan has drawn upon the ancient fountain-head of Indian philosophy in his assessments of the contemporary international scene. In all his writings on social and political themes, Dr. Radhakrishnan has emphasized the dignity of the individual as an end in himself, in order to visualize a new social order based on religion and ethics which is essentially a state of mind derived from an idealist view of life and an understanding of the varieties and depths of religious experience reflecting the permanent values of civilization.

Dr. Radhakrishnan’s philosophy of tolerance has the following features: The ideal of an integrated personality that recognizes no cold war between the sciences and the humanities and views the empirical knowledge of the West as the complement of the intuitive wisdom of the East, a humanistic appreciation of the classics by a mind which is free from the shackles of dogma, the preservation of an atmosphere of intellectual freedom so that life is lived for the sheer joy of intellectual and artistic creation. This approach is reflected in some of his more important speeches during the last twenty years. In fact, this writer has often reflected on the need to publish these speeches. For these speeches reflect some of the great moments in contemporary Indian history–moments of ecstatic joy and moments of deep anguish. He delivered a memorable speech on the midnight of August 14, 1947, which immortalized the moment of our freedom. And the new nation was born just at the moment when he ended his speech. It would be relevant in this context to quote a few extracts from his speech: “History and legend will grow round this day. It marks a milestone in the march of our democracy. A significant date it is in the drama of the Indian people who are trying to rebuild and transform themselves...When we see what the Dutch are doing in Indonesia, when we see how the French are clinging to their possessions, we cannot but admire the political sagacity and courage of the British people. We on our side, have also added a chapter to the history of the world. Look at the way in which subject peoples in history won their freedom. Let us also consider the methods by which power was acquired. How did men like Washington, Napolean, Cromwell, Lenin, Hitler and Mussolini get into power? Look at the methods of blood and steel, of terrorism and assassination, of bloodshed and anarchy by which these so-called great men of the world came into the possession of power. Here in this land under the leadership of one who will go down in history as perhaps the greatest man of our age we have opposed patience to fury, quietness of spirit to bureaucratic tyranny and are acquiring power through peaceful and civilized methods...The greatest among the Englishmen, wished to modernize the country, to raise its intellectual and moral standards, its political status. They wished to regenerate the whole people. But the small among them worked with sinister motives... The freedom we are attaining is the fulfilment of this dual tendency among British administrators.”

Shakespeare can freeze your blood by dropping a kerchief. And it is said that Schiller cannot produce this sensation o terror even while describing a burning city. On a different plane, this writer felt that General Kaul is not able to sustain his argument or even make an intelligent point in his The Untold Story. Obviously General Kaul has not mastered the subtle art of indictment! Radhakrishnan criticized Nehru and Menon for their ‘credulity and negligence.’ Indeed this celebrated indictment which was broadcast in the wake of the NEFA disaster conveyed a sense of national shock which the General is unable to reflect in his clumsily written book.

While reflecting on Dr. Radhakrishnan’s speeches, one must refer to his great speech which was delivered on January 26, 1967. It was a truly great speech, which reflected the disillusionment and frustration of the Indian people. And this speech also cost him a second term as the President of India. For Mrs. Indira Gandhi was obviously piqued by his warning that “unless we destroy corruption in high places, root out every trace of nepotism, love of power, profiteering and black-marketing which have spoilt the good name of this country in recent years, we will not be able to raise the standards of efficiency and administration.” This speech was a commentary on Congress misrule in India–a commentary by one of India’s greatest philosophical commentators!

Dr. Radhakrishnan believes that there is great scope for a deeper dialogue between India and the West based on a fellowship of faiths and an understanding of cultures. He has argued that the Western influence on Hinduism has transformed it into “an ethical religion with a social gospel.” Similarly the development of the discipline of comparative religion, facilitated by the anthropological vistas unveiled by Sir James Frazer, was also due to the publication of the Sanskrit classics in Europe. The impact of Indian philosophical thought on Western intellectuals like Schopenhauer, Goethe, Emerson, Whitman, Thoreau, Yeats and several others, and Western influences on Indian leaders such as Gandhi and Tagore, are some aspects of this cross-fertilization of cultures leading on to a more fundamental understanding between India and the West.

Viewed in this perspective, Dr. Radhakrishnan’s works, The Hindu View of Life, An Idealist View of life, East and West in Religion, Eastern Religions and Western Thought, East and West and Religion in a Changing World can be regarded as significant contributions to study of comparative religion and the East-West cultural dialogue. Dr. Radhakrishnan’s greatness lies in the fact that he has always emphasized the need to realize “the truth of the world’s yet unborn soul by a free interchange of ideas and the development of a philosophy, which will combine the best of European humanism and Asiatic religion, a philosophy profounder and more living than either, endowed with greater spiritual and ethical force.”

Spiritual Roots - The History of Sarvepalli

posted Mar 25, 2012, 9:41 PM by Sarat Kumar Sarvepalli [ updated Mar 25, 2012, 9:47 PM ]

The Sarvepalli family was a stronghold of learning in the Vedas, sastras and puranas.

Bhagavan Sri Ramana Maharshi

Swami Pranavananda was one of the favorite disciples of Bhagavan Sri Ramana Maharshi, a Hindu Spiritual Master.

Swami Pranavananda was one of the earliest devotees to come to Bhagavan. He visited Bhagavan in 1910, in the Virupaksha Cave. His integrity and strong spiritual aspirations earned him an enviable place among Bhagavan's devotees. He was one of Bhagavan's intimate companions. His love for Bhagavan was so great that he surrendered himself unconditionally at Bhagavan's feet, relinquishing all worldly attachments, and this filled his heart with joy and peace. He was very modest and never spoke about himself and his speech was restricted to the barest minimum. Though he did not consider himself a teacher, his life itself served as a valuable lesson in spirituality. Pranavananda belonged to the Sarvepalli family, which was highly esteemed in the village of Venkatapuram, near Tiruttani in South India. The Sarvepalli family was a stronghold of learning in the Vedas, sastras and puranas. The family deity was Lord Yoganarasimha of Sholingapuram, and Pranavananda was named Narasimham after the family deity. He took the name of Swami Pranavananda at the time of becoming a sannyasi.

Dr. Sarvepalli Radhakrishnan, the world famous philosopher and one of the most illustrious Presidents of India, was Narasimham's nephew. Surprisingly enough, Dr. Radhakrishnan, who is esteemed for his erudition and wisdom, was rather dull as a child. His father was very much upset by Radhakrishnan's nature, and concerned about his future. Narasimham offered to take the boy to Vellore and take care of his education. Upon reaching Vellore, Narasimham initiated his nephew in the Ramataraka Mantram. Constant repetition of this potent Mantram resulted in the blossoming of Radhakrishnan's intellect and he grew into a brilliant student. He joined the Uris College in Vellore and passed his Intermediate course. By taking care of Radhakrishnan during the formative years of his life, and by helping him through the initial stages of his academic career, Narasimham can be said to have laid the foundation for Radhakrishnan's success in later life.

The S'arvepalh family was not a wealthy one. It is said that though Goddess Saraswati (the Goddess of Learning) showered Her Grace upon the family. Goddess Lakshmi (the Goddess of Wealth) looked askance at them! Though they were never reduced to extreme poverty, the family never enjoyed the comforts of affluence. With the intention ofacqiringsome wealth, some members of the Sarvepalli family migrated to Madras, where they were able to make some money by giving discourses in sastras and puranas. Later on, some of the members settled down in Tiruttani. Narasimham was well versed in the three South Indian languages namely Telugu, Tamil and Kannada. He was also a Sanskrit scholar. Ironically enough, Narasimham did not get through the Matriculation Examination, but his scholarship in English was remarkable. Englishmen themselves used to marvel at his mastery over the language!

Narasimham joined the Arcot Christian College as a teacher. The authorities were so impressed by his scholarship and his capacity as a teacher that they appointed him as a Munshi (a teacher who trained foreigners in the use of local languages) to teach Telugu and English to the members of the mission and the managers of the institutions under their care.

Narasimham also trained some of the members of the mission in the techniques of meditation. Some of his students, like Paul Adiseshayya and Ida Scudder (who founded the CMC Hospital in Vellore) were so impressed by the clarity of thought obtained through meditation that they were prepared to embrace Hinduism if Narasimham advised them to do so. Narasimham did not believe in religious conversions, and did not think that only Hindus could benefit from meditation. He declared that one could meditate on God even if one did not profess any religion. He told his students that one could serve mankind and live in peace even if one did not belong to any recognised religion. Narasimham's beliefs and his teachings astonished the authorities of the mission.

Narasimham made several visits to the Vellore Central Jail, to meet the prisoners and to talk to them about moral values. He initiated the prisoners into the Ramataraka mantram and persuaded them to give up their lawless ways. Through his influence, Narasimham helped in reforming and rehabilitating many of the criminals in the jail. He left the Mission because of some difference of opinion with the authorities, and took up the job of Munshi in the Police Training College. Many of the Europeans who came to Vellore during that period had the good fortune to learn the local language from Narasimham. Those who were spiritually inclined found an able guide in him, and his classes became very popular satsangs (spiritual congregations). Very soon, Narasimham gained the reputation of a capable teacher and a spiritual guide.

While Narasimham was serving as a Munshi in Vellore, Kavyakanta Ganapati Muni was working as a Telugu Teacher in the same town. In 1910, Narasimham and Ganapati Muni went to Tiruvannamalai and met Bhagavan. At that time, Bhagavan was staying in the Virupaksha Cave. In the very first meeting, Bhagavan's look of grace entered deep into Narasimham's heart and destroyed all the doubts that had been troubling him till then. From that moment onwards, Narasimham's heart was full of peace. It was during this period that F.H.Humphreys came to India as as Assistant Superintendent of Police. As soon as he reached Bombay, he fell ill, and had to be hospitalised. Upon being discharged from the hospital, he came to Vellore. He reached Vellore on March 18th, and Narasimham went to him on the same day, to start the Telugu classes. As soon as he saw Narasimham, Humphreys asked him whether he knew any astrology. Narasimham said he did not. Humphreys then requested Narasimham to get him a particular book on astrology. Narasimham obtained the book from the local library.The next day, while returning the book, Humphreys asked Narasimham whether he knew any mahatmas (great souls) in Vellore. Narasimham did not feel like divulging any such information to an inquisitive foreigner and so he said that he did not know anyone. At their next meeting, Humphreys said, "Why, Munshiji! You told me you did not know any mahatmas in this town. But last night I saw your guru in my dream. He was sitting beside me and saying something, but I could not understand him. You were the first person I saw in my dream while I was in Bombay, and I felt that you would lead me to my guru."

Narasimham replied, "I have never travelled beyond Guntakal. I never went to Bombay." Humphreys then gave a detailed description of the vision he had had while lying in the hospital in Bombay. He said that even as he lay upon the hospital bed in Bombay, he had gone to Vellore in his astral body. He had seen some people in Vellore, and Narasimham was the first person he saw. Narasimham was impressed by the yogic powers of his new student, but he wanted to test him further. When Narasimham came to teach Humphreys that afternoon, he brought some pictures of Bhagavan, Ganapati Muni, Seshadri Swami and some others. He put these pictures on the table and, without meeting Humphreys or giving him any kind of explanation, he went to teach another student. When Narasimham returned, Humphreys was waiting for him eagerly. Holding out Ganapati Muni's picture, Humphreys said, "This is the person I saw in my dream yesterday. Is he not your guru? Please tell me the truth." Narasimham was amazed, and he admitted that it was indeed the picture of his guru, Sri Ganapati Muni. Narasimham had become Ganapati Muni's disciple in 1906, and the Muni had explained Bhagavan's teachings, and trained him in the method of Self-enquiry as taught by Bhagavan.A fortnight later, Humphreys fell ill again. He was sent to Udagamandalam (Ooty), to recuperate. While in Ooty, Humphreys kept up a regular correspondence with Narasimham. After returning from Udagamandalam, Humphreys sketched the picture of a cave with a mountain spring at its entrance, and a Muni standing in front of the cave. He showed the picture to Narasimham and told him that it was the representation of what he had seen in his dream the previous night. Humphreys asked Narasimham whether he could identify the sage in the picture. Narasimham was amazed to see that Humphreys had drawn a picture of Ramana Maharshi standing in front of the Virupaksha Cave. When he was told about this, Humphreys expressed the desire to meet Bhagavan.

Humphreys had been asking Narasimham to take him to meet Ganapati Muni. It so happened that Ganapati Muni came to Vellore around that time. The Muni was on his way to Tiruvannamalai, and had stopped in Vellore because he had been invited to give a discourse in the Theosophical Society there. While he was in Vellore, Narasimham took Humphreys to meet him. When the Muni resumed his journey to Tiruvannamalai, Humphreys took a day's leave from work, and accompanied the Muni and Narasimham to Tiruvannamalai. Thus it was that Humphreys had his first darshan of Bhagavan in the Virupaksha Cave, in the year 1911, and Narasimham was instrumental in bringing about this momentous meeting.While he was teaching Telugu to the officials in the Police Department, Narasimham used to translate several spiritual texts, including the Ramayana, for the benefit of his students. The Englishmen were highly impressed by Narasimham's mastery of their language, and his lucid style. They held him in high regard, both for his scholarship and for his spiritual achievements.Most of Narasimham's students were very wealthy people, in important, influential positions. But Narasimham treated all his students equally, without fear or favour. He made no demands, but the Englishmen used to send a motor buggy to pick him up from his house and to drop him back after classes. The chauffeur used to salute Narasimham as though he were the Governor! Very rarely was such reverence shown to an Indian during the days of the British Raj. Though he was just a teacher of local languages, Narasimham commanded the respect of a large number of foreigners.

Though Narasimham had originally accepted Ganapati Muni as his guru, he was proud to declare himself a devotee of Bhagavan Ramana. He led a very simple life; but he never hesitated to help those in need. Though his was a very modest house in a crowded street (named Avalkaran Veedhi), there were at least ten students staying with him at any given time. He boarded them free of charge, and his wife fed them all with the loving concern of a mother.Narasimham had no male issue. This fact did not bother him, but his wife longed for a son. One day, she requested Ganapati Muni to bless her with a male child. With the Muni's blessings, a baby boy was born, but he did not survive beyond early childhood.Narasimham's wife was an ardent devotee of Lord Yoganarasimha of Sholingapuram, and she often visited His temple on the Ghatikachalam hill. Late one evening, while she was sitting in meditation behind the idols of the Saptha Rishis (Seven Sages) the temple priests, who had not noticed her, locked up the temple for the night and went home. The lady claimed that, on that occasion. Lord Yoganarasimha Himself brought her out of the locked temple and sat her on the steps leading up the hill.Narasimham had no special feeling towards his family deity, Lord Yoganarasimha. His whole concentration was on the Vichara Marga (path of Self-enquiry) as taught by Bhagavan. In course of time, Narasimham renounced the world and became a Sannyasi, assuming the name of Swami Pranavananda. However, the ritual was a mere formality, as Narasimham had always been a Sannyasi at heart, living a life of detachment and devoting his time to spiritual pursuits.

Pranavananda considered Bhagavan the very personification of the Vedas and the Upanishads, and so he had great love and reverence for him. Bhagavan, too, had a special regard and concern for Pranavananda. The following anecdote serves as an illustration of Bhagavan's concern for him: Pranavananda used to compile Bhagavan's teachings into books. One of the devotees owned a printing press, and he printed the books that were brought to him by Pranavananda. One hot summer afternoon, Pranavananda was returning to Tiruvannamalai with a copy of one of the books. He had just one rupee with him, and, not wanting to engage a bullock cart, he decided to walk to Ramanasramam. He somehow made it to the gate of the ashram, but the terrible heat had taken its toll-Pranavananda could not proceed any further. He sat down in the shade of a tree for a short rest before entering the ashram. At that moment, Bhagavan happened to look out of the window. Seeing Pranavananda's exhausted attitude, Bhagavan immediately came out to him. Sitting down beside him, Bhagavan poured cool water over Pranavananda's sore feet and spoke to him in gentle, compassionate tones, saying, "Why do you put yourself to such strain? Did I ever ask you to go out in this heat?" Such was the Masters concern for his disciples welfare! Pranavanada was instrumental in printing several books of Bhagavan's teachings. He priced these books at half-anna or one anna and gave them to the ashram. It was his desire that Bhagavan's teachings should be made available to the maximum number of people at affordable cost. It was Pranavananada who first translated Bhagavan's Who am I?, Vicharasangraham, Vivekachudamani and Devikalottaram into Telugu. His style was very simple and lucid. In addition to these translations, Pranavananda also wrote several original books, including Rama-no. Maharshi Charitramu, Advaitabhoda Dipika, Tatwamali Dhyanamu, Sri Guru-Anugraha-avataramu, Dipamu Choodandi and Sri Ramana Stutipaatalu.

For Pranavananda, spirituality was not mere intellectual exercise but the very way of life. From his childhood, he had great faith in the Rama Taraka mantram. He used to impart this mantram to his students, so that their hearts and their brains could acquire clarity and brilliance. He used to teach the Ramayana to his students, and they learned to appreciate and admire this priceless epic. One day, Bhagavan was sitting on the verandah with some devotees. Suddenly, a crow flew in at greatspeed and fell at Bhagavan's feet. Bhagavan picked it up and stroked its feathers gently. He saw that the crow was mortally wounded, and tried to revive it, but it died in Bhagavan's lap. "Some Siddha purusha has left his body today", said Bhagavan, and gave instructions for entombing the dead crow.While this was going on, Pranavananda came to the ashram. Upon seeing him, Bhagavan said, "The entombment of the crow is over." All the other devotees seemed to be impressed by the gravity of the moment, but Pranavananda remained unmoved and said to Bhagavan, "Why should Bhagavan expect us to be impressed by this incident, as though it is some great achievement? Is it really such a wonderful thing to have happened?" Everyone was taken aback by Pranavananda's inexplicable reaction, but Bhagavan remained grave and dignified.Suddenly, Pranavananda broke into tears and said, "Why Bhagavan, is this really a great deed that you have done now? Did you not grant liberation to Jatayu in the last yuga? Now you have done the same for a crow. There is nothing strange about this ... it is just a routine affair for someone like you!" Hearing this, the devotees were moved by Pranavananda's devotion to Bhagavan, and his unshakable faith in Bhagavan's divine nature. Bhagavan himself looked on silently, as though he accepted everything.Once, Pranavananda asked his grandson Hariprasad to attend Bhagavan's jayanti Celebrations. He instructed the boy to get up early in the morning, have his bath and take his breakfast with Bhagavan, and to leave immediately for giripradakshinam. As the boy was about to leave, Pranavananda slipped a letter into his pocket and told him to give it to Bhagavan.

Hariprasad followed his grandfather's instructions; he woke up early in the morning and had his bath. Then he went and prostrated to Bhagavan. Bhagavan made enquiries regarding the welfare of all the family members, and told Hariprasad to have the iddlies and chutney that had been prepared for that day's breakfast. While he was eating, Hariprasad told Bhagavan that he wanted to set out on Giripradakshinam immediately after breakfast. Bhagavan said, "First of all, let me read the letter your grandfather has written to me", and he took the letter from the boy's pocket. Bhagavan asked for one more idii to be served to the boy, and read the letter while Hariprasad finished his breakfast. The letter contained the information that the Maharaja of Mysore was planning to visit Ramanasramam. Even though the boy had forgotten his grandfathers instructions, Bhagavan made sure that the letter was handed over to him. Pranavananda had an ashram in Gudivada, in the Guntur District of Andhra Pradesh. However, he stayed in Vellore most of the time. Kulumani Narayana Sastri, a devotee of Bhagavan, also stayed in Vellore, and he was a close associate of Swami Pranavananda. He was devoted to both Bhagavan and to Seshadri Swami. Kulumani Sastri came to Bhagavan while Bhagavan was living on the Hill. At the very first meeting, he surrendered himself to Bhagavan.There is an interesting story about Kulumani Sastri. It is as follows: Kulumani Sastri had written an abridged version of Valmikis Ramayana in English prose. He wanted to have the first reading of the completed work, in Bhagavan's presence. Accordingly, he started up the Hill with his manuscript, and a big bunch of bananas as an offering for Bhagavan. On the way, he saw a Vmayaka temple and offered a few bananas from the bunch to Lord Vmayaka. This was done mentally; he did not actually remove the fruits from the bunch and leave them in the Vinayaka temple.

Kulumani Sastri went up the Hill and prostrated to Bhagavan, and laid the bunch of bananas before Bhagavan. The usual custom was for the attendant to put away all offerings safely, until they were distributed among the devotees, at an appropriate time. When the attendant came to remove the bananas, Bhagavan stopped him, saying that the fruits offered to Lord Vinayaka had yet to be removed from the bunch. The attendant and the other devotees were puzzled. Kulumani Sastri was stunned! He told the gathering that it was indeed true that he had mentally offered a few fruits to Lord Vinayaka on the way up the Hill, but had forgotten to separate those fruits from the bunch. Everybody was amazed at Bhagavan's omniscience.Before Sastri even mentioned the purpose of his visit, Bhagavan himself said, "Sastri! Why don't you start reading the Ramayana?' Sastri was even more amazed than before! It was as though Bhagavan had photographed Sastri's mind and could see every detail in it.One day, Pranavananda asked his grandson, Hariprasad, to fetch Kulumani Sastri. As soon as Sastri reached their house, Pranavananda asked him to recite Rudra Namakam and Chamakam along with him. At the end of this recitation, Pranavananda closed his eyes and repeated 'Hari Om'. With the Lord's Name on his lips, he merged with the divine. Thus ended Pranavananda's glorious life.

Pranavananda merged with Bhagavan in the year 1969, and his mortal remains were entombed on the banks of the River Palar, in Vellore. Though Pranavananda is no more with us, his memory lives on, through the numerous books he has written.

Dr. Sarvepalli Radhakrishnan - by Aatish Palekar

posted Jan 26, 2012, 7:14 AM by Sarat Kumar Sarvepalli [ updated Jan 26, 2012, 7:14 AM ]

Dr. Radha Krishnan, a great scholar and philosopher of international repute, was one of the most illustrious sons of mother India. It is the fitness of things that this great son of the land was unanimously elected as the second president of free India on the retirement of Dr. Rajendra Prasad.

“Coming events cast their shadow before” is a common saying. The early life of this great personality fully illustrates this proverb. He was born on September, 1888, in Andhra Pradesh. He got his education at Vellore, Madras, etc. after completing his university education in 1909 he joined the Provincial Education Service. He started his career as lecturer and within a short period of seven years he got the professorship. As a teacher he was very popular among his students. One very interesting illustration may be cited here. After proving his worth at Madras university he was about to leave it to join University Calcutta. Those were the days of horse-driven carriages. Professor Radha Krishnan was about to start for the station when to his surprise, he found that the students who had gathered there were removing the horses from the carriage and took him to the station in that way. This shows how successful as a teacher he was.

Dr. Radha Krishnan was an outstanding educationist and profound scholar of philosophy. He went to foreign countries to deliver lectures, under “extension lecture series” programmed, at the leading universities, like Oxford and Chicago. He decorated the high offices of Vice-Chancellorship of Andhra and Banaras Universities. He represented his country at the UNESCO. His lectures and studies on world religions are memorable. Even when he was holding the highest office of the president of India, he was regarded as an educationist first and anything else afterwards. Before independence, Dr. Radha Krishnan’s chief concern was academic pursuit. Major part of his life was spent in the service of the universities in one form or the other. But when India becomes free, he was assignments of political nature. He was appointed as the ambassador of India to Russia in 1949. He was the first diplomat in communist Russia who was called twice by marshal Station for interview. Thus, be proved that he could be even more successful as an ambassador. This job is most often regarded as the sacred jurisdiction of professional politicians and diplomats.

Dr. Radha Krishnan was a master exponent of Indian philosophy. He was an equally great scholar of Western philosophy. He was regarded as the leading philosopher of the world. He was an idealist. But his idealism was not divorced from real life. He was not only a thinker and writer but also an orator of outstanding repute. His life was a real embodiment of the Indian principle of simple living and high thinking. His saintly life, sharp intellect, and intense love for his countrymen won for him love, affection and admiration of everyone in India.

In a country of the dimensions of India, his unanimous election to the coveted office of the president was something unique. Throughout the country, there were demands which are detrimental to national unity. Emotional integration and national integration were the paramount need of the hour. The demand for the secession of Southern India from the rest of the country was a big challenge to the whole nation. Then the opposition, which was persistently being offered by the South to the national language, Hindi, was to be set at the rest for ever.

Dr. Radha Krishnan came from the south, a non-Hindi speaking region. It will not be an exaggeration to say that he was the only person at the time who could act as a cementing force between the north and the south, and Hindi and non-Hindi speaking people. The country’s eyes were fixed upon him for the solution of such vital problem-the problem of the life and death for the nation.

From this point of view it is to be regretted that he did not agree to continue as the president of the country for the second term of five years. But it should also be remembered that he resigned from the high office in the interest of the country. In this way, he established the healthy tradition that none should hold this office for more than one term. One must make way for others, who deserve this honor. Moreover, reasons of health also compelled him to retire. He had been ailing for some time and had to undergo an eye-operation. His death left void in Indian national life which can never be filled.

We often talk of increasing corruption, nepotism and favoritism in the post independent India. In fact, truth, honesty, merit and hard work have no meaning in the present times. Dr. Radha Krishnan as the president of India served as a ray of hope in the darkness all around. Indeed the dream of the great philosopher Plato, of a philosopher-king, came true with his election as the President of India.

Seven Point Oath for Students - By APJ Abdul Kalam

posted Dec 12, 2011, 6:28 AM by Sarat Kumar Sarvepalli [ updated Dec 12, 2011, 6:29 AM ]

I realize, I have to set a goal in my life. To achieve the goal, I will acquire the knowledge, I will work hard, and when the problem occurs, I have to defeat the problem and succeed.
As a youth of my nation, I will work and work with courage to achieve success in all my tasks and enjoy the success of others.
I shall always keep myself, my home, my surroundings, neighborhood and environment clean and tidy.
I realize righteousness in the heart leads to beauty in the character, beauty in the character brings harmony in the home, harmony in the home leads to order in the nation and order in the nation leads to peace in the world.
I will lead an honest life free from all corruption and will set an example for others including my home to adopt a righteous way of life.
I will light the lamp of knowledge in the nation and ensure that it remains lit for ever.
I realize, whatever work I do if I do the best, I am contributing towards realizing the vision of developed India 2020.

Ten Point Oath for Teachers - By Dr.APJ Abdul Kalam

posted Dec 12, 2011, 6:20 AM by Sarat Kumar Sarvepalli [ updated Dec 12, 2011, 6:29 AM ]

First and foremost, I will love teaching. Teaching will be my soul.
I realize that I am responsible for shaping not just students but ignited youth who are the most powerful resource under the earth, on the earth and above the earth. I will be fully committed to the great mission of teaching.
I will consider myself to be a great teacher only when I am capable of elevating the average student to the high performance.
I will organize and conduct my life, in such a way that my life itself is a message for my students.
I will encourage my students and children to ask questions and develop the spirit of enquiry, so that they blossom into creative enlightened citizens.
I will treat all the students equally and will not support any differentiation on account of religion, community or language.
I will continuously build the capacities in teaching so that I can impart quality education to my students.
I realize by being a teacher, I am making an important contribution to the efforts of national development.
I will constantly endeavour to fill my mind, with great thoughts and spread the nobility in thinking and action among my students.
I will always celebrate the success of my students.

Interview with Dr. Sarvepalli Radhakrishnan

posted Dec 12, 2011, 1:14 AM by Sarat Kumar Sarvepalli [ updated Mar 4, 2012, 2:47 AM ]

Record of the Conversation of J.V. Stalin and Sarvepalli Radhakrishnan, April 5th, 1952.

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Record of conversation at Ambassador Radhakrishnan's interview with Generalissimo Stalin on April 5, 1952.

The Ambassador began by saying that he wished to express his grateful thanks to the Generalissimo for receiving him at such short notice on the eve of his (Ambassador's) departure.

Stalin: When are you leaving?

Amb. On Tuesday, the 8th.

The Ambassador went on to say that his stay of 2½ years in Moscow was most useful and he had every courtesy and assistance from the Foreign Minister and his Deputies. He recalled the prompt and ready assistance which the Foreign Office and the Soviet Government had rendered last year in the matter of the despatch of wheat to India. When the Ambassador stressed that he was really grateful for the promptitude and readiness with which the Soviet Union had come to our aid in this, Stalin said: "There is nothing to be grateful about. We have only fulfilled our duty." The Ambassador remarked that many States did not have a proper conception of their duty, nor did they discharge it, when they had.

The Ambassador than referred to the various Soviet delegations that had recently visited India, and said that he felt that the Indian people got some idea of the Soviet achievements – what could be done by a people with determination and will.

Referring to internal matters, Dr. Radhakrishnan said that the country (India) was indeed passing through critical times. We had got rid of various forms of exploitation. We had rid ourselves of foreign domination and we had got rid of the princely rule. We hoped to tackle the problem of our landlords equally successfully.

"It would be good", said Stalin, "if you succeed in doing it."

The Ambassador then generally referred to our recent elections and said that for the first time in history 175 million people were enfranchised of whom 105 million had voted.

"The women did not vote in your country", said Stalin, expressing a doubt.

The Ambassador corrected the Generalissimo by stressing that not only did women actually vote in the elections, but the women voters had, if anything, shown a more progressive spirit. Dr. Radhakrishnan pointed out that we had a lady Governor, a lady Cabinet Minister, and his own predecessor in Moscow, the Generalissimo would doubtless recall, had also been a lady. The elections, Dr. Radhakrishnan said, had been free and fair. There was no official interference of any sort and many Ministers were defeated.

On the political and economic situation in India, Ambassador Radhakrishnan said that India was as much against capitalist exploitation as Russia and it had the same economic objective. "But we wish to adopt peaceful parliamentary methods to achieve our aims, because our whole history has taught us that enduring progress should be of a peaceful character."

To this the Generalissimo said: "But the exploiters will never quit-they will very seriously object to quit."

The Ambassador said that, in any case, we would try our own methods very hard, and if we succeeded it would be a great lesson to other nations.

Referring to our foreign policy, Dr. Radhakrishnan said that it was not unlike that of the Soviet Union in several matters – China, Japan, Korea or, for that matter, the admission of other nations to the UN. "We are not with America and we are not with any power", he stressed, "We act according to our sense of right and do not yield to any political or economic pressure."

Since Stalin showed no hesitation to carry on the conversation. Dr. Radhakrishnan further said that Stalin was at one time reported to have said that if Capitalism could adapt its production not to getting maximum profits, but to the systematic improvement of the masses of the people, then there would not be any crisis, but then that would not be Capitalism. He asked Stalin if he was still of this view.

Stalin said that he said once something like thus but it was difficult for a Capitalist to do without profits and it was a pity that the capitalists could not do without profits. If the Capitalists gave up profits, he said, they would be giving up themselves.

Referring to the desirability of the peaceful co-existence of the two systems, Dr. Radhakrishnan asked Stalin if the Soviet Union would be prepared to "give up the Cominform", as it had at one stage given up the Comintern.

Stalin replied that this was of no importance whatsoever to the question of the co-existence of the two systems; the Cominform, he said, had not been created by the Soviet Union alone. Other countries had also shared in the creation of this body.

The Ambassador said nonetheless that in his view it would be a great gesture today if the Cominform were abolished.

Speaking about Germany, the Ambassador said that if the Soviet Union looked upon a UN Commission as necessarily pro-American, could they not agree to some sort of a neutral commission to see if conditions for free and fair elections existed in that country.

The Generalissimo said that the representatives of the four powers could appoint any commission they liked. The UNO had nothing to do with Germany and only the four occupying powers according to the POTSDAM declaration could do these things. The UN had no right under its Charter to interfere.

The Ambassador asked whether Stalin would favour a neutral commission investigating the allegations of the use of bacteriological weapons in Korea.

Stalin said that he had not given thought to this. As far as they were concerned, he said, "to us it has been proved that they (Americans) have attempted to try this out in Korea", and said that a body of international lawyers had seen the evidence of this.

The Ambassador then asked if the Generalissimo would like to put him any questions.

Generalissimo Stalin said that he had only one question, and that was about "our Correspondent" in India. He turned to Vyshinsky and asked what "this complaint" was. Vyshinsky explained that we had felt that Borzenko's articles were unfair and unnecessarily critical of the Government of India, etc., and added that Prime Minister Nehru had also complained to Novikov about this. (Perhaps, this is not correct. We have been informed that the Foreign Secretary had seen the Soviet Ambassador).

"That is all right, recall him," Stalin said to Vyshinsky. "We will recall him", the Generalissimo said to the Ambassador, "If you don't like him, you tell us frankly. We assure you that he will be recalled". (Reading this, it may look like the dictatorial-touch; but this was said quite coolly and quite calmly and with no gestures, whatsoever.)

Ambassador said that his own anxiety was that the good relations and friendship that we had built up here in Moscow should not be spoilt by Soviet representatives in India saying things which offend our national dignity.

"Are there such people?", Stalin asked.

"Yes", the Ambassador said, "that is what we feel about Borzenko and the Moscow Radio."

The Generalissimo again turned to Vyshinsky and quietly said, "Call him back".

The Ambassador then referred to his imminent return and his anxiety for preserving Indo-Soviet friendship. The Generalissimo said that he was glad of the latter. "Both you and Mr. Nehru are persons whom we do not consider to be our enemies. This will continue to be our policy and you can count on our help". Then he went on "Our people have been educated in the equal treatment of Asian people" - and he said this with some feeling. "The United States and Britain look on Asian peoples as backward and look down upon them. We treat all Asians as equals. It is this which helps us to conduct a correct policy. The Americans and the British treat them supercilously [sic]. Our policy helps us to have very different relations with the Asian peoples". The Generalissimo spoke these sentences slowly, deliberately and with obvious feelings.

The Ambassador agreed generally with the sentiments expressed by the Generalissimo and said that Malaya, Indo-China, Morocco, Tunisia, Egypt and Iran and South Africa are illustrations of a very different policy towards, what may be called, backward peoples. "Is this democracy?" he asked.

The Generalissimo smiled and said: "This is what they call democracy?"

The interview here ended with the usual greetings and with good wishes for the Ambassador on his return home.

N.M.M.L., J.N. (S.4) Vol. No. 123 Pt. II, 294-297.

About Dr. Sarvepalli Radhakrishnan

posted Dec 5, 2011, 6:43 AM by Sarat Kumar Sarvepalli [ updated Jan 10, 2013, 8:44 AM ]

By AATISH PALEKAR