For Global Peace with Social Justice in a Sustainable Environment

Sir Sarvepalli Radhakrishnan and Mahatma Gandhi

Happy Teachers ‘day

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation, Jalgaon, Maharashtra, India

Contact No- 09404955338, 09415777229

E-mail-dr.yadav.yogendra@gandhifoundation.net, dr.yogendragandhi@gmail.com

Sir Sarvepalli Radhakrishnan and Mahatma Gandhi

Sir Sarvepalli was an Indian philosopher and second president of India. He was the first Vice President of India during 1952 to 1962. He was One of India's most influential scholars of comparative religion and philosophy, Radhakrishnan built a bridge between the East and the West by showing how the philosophical systems of each tradition are comprehensible within the terms of the other. Dr Radhakrishnan was born in a poor Telugu Brahmin family at Tiruttani India, now in Thiruvallur District. In April 1909, Sarvepalli Radhakrishnan was appointed to the Department of Philosophy at the Madras President College. Thereafter, in 1918, Radhakrishnan was selected as Professor of Philosophy by the University of Mysore. In 1921 he was appointed as a professor in philosophy to occupy the King George V Chair of Mental and Moral Science at the University of Kolkata. In 1929 Radhakrishnan was invited to take the post vacated by Principal J. Estlin Carpenter at Harris Manchester College. This gave him the opportunity to lecture to the students of the University of Oxford on Comparative Religion.
He was the Vice0Chancellor of Andhra University from 1931 to 1936. In 1936 Radhakrishnan was named Spalding Professor of Eastern Religions and Ethics at the University of Oxford, and was elected a Fellow of All Souls College. In 1939 Pt. Malaviya invited him to succeed him as the Vice-Chancellor of BHU. He served as its Vice-Chancellor till January 1948.

Teachers' Day is now one of the occasions that are looked forward by the teachers and students alike as on this occasion it’s not only when teachers are praised but also around various schools students dress up as a representation of their teachers and take various lectures that are assigned to the teachers they represent. As the day passes the students perform the regular activities that are performed by the teachers. On this day students realize what it means to be a teacher and what it means to control the future of several students in their classes and also teachers are reminded what it felt like when they were the students.

Mahatma Gandhi wrote, “I thank you for your kind letter. Nothing is yet certain about he proposed European visit. It is difficult for me to make up my mind. As to the article you want, I would ask you to take pity on me. I am so thoroughly washed out and have to give so much time to Young India and Navajivan that I have very little left for managing any more writing.”1 Mahatma Gandhi wrote, “I thank you for your letter and the copy of your Convocation address to the Allahabad University. I have read in the papers your address containing your generous reference to myself. I had your last letter as also a copy of Contemporary British Philosophy. I had hoped to be able to send you something in acknowledgment of your letter and to return your book. But I have not had a moment to spare. Fortunately you have given me ample time, and I expect to send you something by that date.”2

Mahatma Gandhi wrote, “I thank you for your letter and the copy of your Convocation address to the Allahabad University. I have read in the papers your address containing your generous reference to myself. I had your last letter as also a copy of Contemporary British Philosophy. I had hoped to be able to send you something in acknowledgment of your letter and to return your book. But I have not had a moment to spare. Fortunately you have given me ample time, and I expect to send you something by that date.”3 Mahatma Gandhi wrote, “I have been asked by Sir S. Radhakrishnan to answer the following three questions:

(1) What is your religion?

(2) How are you led to it?

(3) What is its bearing on social life?”4

Mahatma Gandhi wrote, “Lastly, my correspondent seems to resent acceptance by us of humanitarian services by missionaries. Will he have an agitation led against these missionary institutions? Why should they have non- Christian aid? They are established with the view of weaning Indians from their ancestral faith even as expounded by Vivekananda and Radhakrishnan. Let them isolate the institutions from the double purpose. It will be time enough then to expect non-Christian aid. The critic must be aware of the fact that even as it is some of these institutions do get non-Christian aid. My point is that there should be no complaint if they do not receive such aid so long as they have an aim which is repugnant to the non-Christian sentiment.”5 Mahatma Gandhi wrote, “As you know I have always aimed at a redistribution of Provinces on a linguistic basis. The cue was taken from the Andhra movement. I should therefore be more than glad if Andhra could have its status as a Province recognized even now.”6

Mahatma Gandhi wrote, “Sir Radhakrishnan was here yesterday. He said that anti-Hindi agitation was on the increase. He had suggested to you that you should accept a conscience clause, exempting those children from teach Hindi whose parents stated in writing that they had a conscientious objection to their children learning Hindi. I suppose you remember that such a suggestion was made in Harijan in the initial stages of the agitation. I think that it is not too late to give effect to it. It should not matter to you even though the concession may be interpreted as concession to unreasonable agitation. You will do what appears to you to be best.”7 He was always practical and he had a keen insight into human nature. He was comfortable in the company of the learned, but had no contempt for those who had been kept bereft of higher education. He did not feel very much at ease with all sorts of men and enjoyed only the company of those who he knew intimately.

Mahatma Gandhi wrote, “It is a great thing that Sir Radhakrishnan has become Vice-Chancellor. I hope you all will insist on Malaviyaji taking rest. Love to you both. Sir Sarvepalli Radhakrishnan has made much of my seventy first birthdays. He has sent me his book of praises from friends, known and unknown to me. With it he has been good enough to send also a covering letter of further appreciation. I do not know when I shall have the time to go through all the tributes collected in the volume. I can only pray that God may give me the capacity to live up to the contributors’ picture of me whatever it may be. To Sir Sarvepalli and all those who have sent me their blessings and greetings, I return my thanks hereby. It is impossible for me to send personal acknowledgements. One warning I should like to issue to my admirers. Some would like to erect my statues in public places, some others would have portraits, yet others would proclaim my birthday as a public holiday. C. Rajagopalachari knows me well and so he has wisely vetoed the proposal to declare my birthday a public holiday. These are days of dissensions and discord. I should feel deeply humiliated if my name became in any way an occasion for accentuating them. Avoidance of such opportunity is a real service to the country and me. Statues, photographs and the like have no place today. The only praise I would like and treasure is promotion of the activities to which my life is dedicated. He or she, who does a single act to produce communal harmony or to destroy the demon of untouchability or to advance the cause of the villages, brings me real joy and peace. Workers are striving during these days to dispose of the khadi stock that has accumulated in various khadi bhandars. I can conceive no greater or more tangible blessing to me than to know that the whole of the surplus khadi stock was taken up by the people during the khadi week or fortnight misnamed after me. I am nothing without or apart from my activities.”8

Mahatma Gandhi wrote, “I could not reply per return. Mass C. D. may or may not come. There is room for two or more opinions. I shall not be precipitate. But so far as the national claim is concerned, there can be no abatement. There is ample room for compromise after the mind becomes one. So long as the British Government thinks that they should have the decisive voice, the Congress should be the opposing body. I know the choice lies between two courses, opposition or acceptance of what can be had today. My whole life has been cast in the first mould, to yield nothing on the fundamentals, no matter how weak one may feel. Up to now I have had no cause for regret in having adopted that course. This unbending attitude of the British grieves me. I was going to use the word ‘irritation’. But it is not to be found in the non-violence dictionary. Do you not see that Princes have no power to treat with us? I ask you to be patient and firm.”8

Mahatma Gandhi wrote, “Certainly those who are engaged in public work are free. They need not give their names, and having given them can withdraw them without any slur being cast upon them. Therefore Ramakant can be absolved for the asking. Many thanks for the convocation address. I shall make it a point of going through it at the earliest opportunity. I think Mr. Jinnah will accept nothing unless Pakistan is granted. He has said this in clear terms. Why do you ‘hate the whole idea of satyagraha by the representatives of the people’?”10 When he was around 40 years old he was called to serve as Vice-Chancellor of Andhra University. He remained in that post for five years. Three years later, he was appointed the Vice Chancellor of Banaras Hindu University. In both the jobs Radhakrishnan was well loved for his excellent teaching ability and his amiability.

Mahatma Gandhi wrote, “I have just finished your convocation address which you so kindly sent me. I liked it very much. Your language is all your own. You will, however, let me say that I miss the strength which I would expect from your pen or speech. The message of non-violence demands the utmost strength without sting behind it.”11 Recognition of his scholarship came in 1936, when he was invited to fill the Chair of Spalding, Professor of Eastern Religions and Ethics at Oxford. He retained the chair for 16 years. His mastery on his subject, his clarity of thought and expression made him a much sought after teacher. But what made him even more popular were his warm heartedness and his ability to draw out people. This aspect of his personality continued to win him countless admirers throughout his long and illustrious public life.

Mahatma Gandhi wrote, “I see that in your deep and extensive studies the art of begging formed no part. Malaviyaji is unequalled in that art. You will be begging in his name. Do you suppose that my recommendation can carry greater weight? Your innate modesty disables you from seeing that you cannot need any introduction from me. Some of the friends you mention I have probably not even met. Anyway, if my recommendation is of the slightest use, please use this letter and tell the friends whom you meet that I regard it as the duty of monied men to free Malaviyaji Maharaj from the anxiety about the B.H.U. by subscribing liberally towards the payment of the debt referred to by you. I do hope that your mission will be wholly successful. You know that you will be welcome whenever you can come. Sundaram has been the University Collector. Why not make use of him? Many thanks for your inquiry about my health. I am well.”12 Mahatma Gandhi wrote, “You do make yourself irresistible. You may book me provisionally for 21st January next. I am not certain myself as to what will happen between now and 21st January. Please defer advertisement as long as you can.”13

Once, Radhakrishnan was invited to dine at the residence of H.G Wells. Besides, Wells and Joad, both of who were Radhakrishnan good friends, there was one other person present. He was J.N. Sullivan, who was a well-known writer on scientific subjects. Mahatma Gandhi wrote, “I have your two letters for which many thanks. Having yielded to you I cannot interfere with your announcement. Please do what you think best. Do however spare me the degree. These honours must be reserved for those who really deserve them. How can a law-breaker be a doctor of laws? But you may treat the occasion for donations either to the University or Harijan Sevak Sangh or A.I.S.A. I am glad I wrote to you about young Jasani’s conversation. I could not believe it. He is a good man but the foreign medium as often resulted in ludicrous misunderstandings.”14

Mahatma Gandhi wrote, “Of course you have to make the official announcement. How I wish I could send you something written. But I must not even make the attempt. By then surroundings will give me the word. But whatever it is, it must be disappointing. You do not know what nervousness creeps over me speaking in front of learned men! It is my deep love of Malaviyaji as elder brother and great regard for you that have compelled me to respond to your invitation.”15 Mahatma Gandhi wrote, “I have not given you the number of my party because I am myself uncertain. But provisionally you may count on three Mahadev Desai, Kanu Gandhi and I. I do not want to bring my wife with me. As to Swami Bhawani Dayal, I am taking no notice of the matter. Our people in S.A. or elsewhere must show the weaknesses to which they are heir.”16

The talk was continuous and eager and it included science, philosophy, the state of the world, and the possible collapse of the western civilization. Radhakrishnan spoke very little and was silent most of the time. He sat there refusing one after another the dishes of an elaborate meal, drinking only water, and listening intently. Mahatma Gandhi wrote, “I must now address a few words to you the teachers and the students of the Vidyapith. When I accepted Sir Radhakrishnan invitation he had asked me to send a copy of my address to him. I told him that I had no time to write anything, I did not even know what I should be able to say. A feeling of nervousness overpowers me when I am in the midst of learned men. Ever since my return to India my lot has been cast among the poor and the downtrodden those whom the Congress represents and whilst in their midst I feel no sense of constraint or hesitation. In your midst I feel tongue-tied. I simply said to Sir Radhakrishnan that I should trust to the inspiration of the moment. That inspiration has come, but I do not know how you will welcome my plain-speaking.”17

We were surprised and impressed not so much because what he did say was always to the point, but because his silence in such a discussion was a richer and more significant thing that any positive contribution he could have made. Mahatma Gandhi wrote, “And yet all this is happening in the Benares Hindu University which has been extolled today as the living embodiment of Indian culture. Malaviyaji did all that was necessary to draw the best possible teachers by attractive salaries, but he could not do the rest. It was not his fault that Hindi did not take the place of English. The teachers are the product of the tradition which they have inherited, and the students are content to accept what they get from them. They need not be. They go on strikes and even hunger-strikes, often for trivial reasons. Why will they not insist on having their tuition in the all-India language? There are, we were told today, 250 students here from the Andhra Province. Let them go to Sir Radhakrishnan and ask for an Andhra section of the University and ask to be taught through the medium of Telugu if they will not learn the all-India language. But if they were to be guided by my lights, being Indians they should demand as the medium of instruction a language understood throughout India. And Hindustani alone can be that language.”18

Joad also described Dr. Radhakrishnan as a liaison officer between the East and the West. By training and temperament, he was peculiarly well equipped to reconcile the conflicts between the East and the West. Equally at home with Kant and Hegel, Shankaracharya and Ramakrishna Parmahansa, he was a citizen of the world. Mahatma Gandhi wrote, “Just a little thought on the part of those who were in charge of such things would have been enough to tell them that what was needed there was the name written in Devanagari and Persian scripts which would have symbolized to the people the desire on the part of Malaviyaji’s University and Sir Radhakrishnan for communal harmony. It would have been in the fitness of things too, as both Hindi and Urdu are understood in this region and both the scripts are familiar. The fact that it is written in English is an indication of the domination of the English language over our minds.”19

To the West, he seemed to be the typical western intellectual, while the East regarded him as a sage, who symbolized the ancient wisdom of the Orient. As a conversationalist, he was always thought provoking and scintillating, but he never tried to monopolize the conversation. He was as good a listener as a talker. Though words came to him in a torrent, he knew the value of silence which in his case was more eloquent than the rhetoric of brilliant men. Mahatma Gandhi wrote, “As to the suggestions about the use of the K. G. M. funds I read your letter to the Trustees. I shall bear your suggestion in mind. I wish you could have attended the meeting. As to the contemplated fast, the ultimate decision will be His, not mine. I would have been untrue to friends, if I had not shared with them the struggle through which I am passing.”20

Dr. Radhakrishnan, who had gone to Lucknow to protest against the closing of Banaras Hindu University, of which he was the then Vice-Chancellor, discovered in Sir Maurice an autocrat, who refused to listen to reason. The Governor lost his temper when Radhakrishnan defended the students who had been punished for having participated in the struggle for freedom. Mahatma Gandhi wrote, “I have your kind letter of 4th instant. Your amendment is too late for revision of the draft deed. It has been passed by the Board. But there will be no difficulty if a village girl is ripe for being sent to foreign lands for gaining further knowledge of use in the villages.”21

Mahatma Gandhi wrote, “It is good that Bharat Bhushan Malaviyaji and Sir Radhakrishnan have signed the statement. I believe that if what the statement says is put into effect, you and the University will have rendered much service to the cause of music without any discrimination. In fact that is how it should be in music. True music lifts up people. There is no place in it for communal differences and hostility. You tell me that you also hold the same opinion. I wish your endeavour success.”22 Mahatma Gandhi wrote, Dr. Radhakrishnan was a very straight man, who did not hesitate to call a spade a spade if the occasion demanded it. His spirit of independence found aggressive expression in a famous encounter he had in 1942 with the then Governor of Uttar Pradesh, Sir Maurice Hallett. Mahatma Gandhi wrote, “Though I have no time, I am writing you these few lines. I like your letter. Have faith that I will do whatever I can. I intend to show this letter to Jawaharlal. Hope you are well.”23

Mahatma Gandhi wrote, “Sir Radhakrishnan in his speech at Karachi has given an account of what the members of the Hindu Mahasabha are doing in Sind. Everyone, and especially you, should see it. If all that he has said and all that I have been hearing is true, it will save neither the Hindu dharma nor India. For persons like you it is very necessary to think over all this.”24 Mahatma Gandhi wrote, “Sir Radhakrishnan is going that way and it would be better for you to see him. I think no one can do from here anything that would prove useful to you.”25 “I propose to read the report if I can find sufficient time for it. In any case I know enough of the report from my discussions with you and Dr. Radhakrishnan to feel that it is bound to be of value to constitution-makers.”26

Mahatma Gandhi wrote, “My congratulations are on your decision. I had expected nothing less of you. You will be in charge as long as you are needed there. I never dreamt of any of the brothers being Pro-Vice-Chancellor or holding any of the high offices in the University or even any office whatsoever except it be required in its interest. They should all be mute servants. Perhaps you have seen my article on the subject in Harijan. Dr. Shyamaprasad is an ideal man for the post. Only I wish he was as sober a Hindu Sabha man as he is an able and learned administrator. You may show this to him. You are calling him to no easy job. As to your last paragraph, the less said the better. I am on the anvil.” Dr. Radhakrishnan rose to the occasion. In words burning with indignation, he gave a bit of his mind to the Governor. During the 20-minute exchange of hot words, Dr. Radhakrishnan forgot that his job was that of a lecturer. In a matter of minutes he had become the voice of Indian nationalism.

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