Sambodhi 1989 Vol 16

Author(s): Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 40

C.E.M. Joad in his 'Counter attack from the East' writes--"..the function, the unique function which Radhakrishnan fulfills today is that of liason officer. He seeks to build a bridge between the traditional wisdom of the East and the new knowledge and energy of the West.”! "Dr. Radhakrishnan combines in himself the essential charactiristics of a Rishi, an Acharya, a saint, a reformer, and also a brilliant expounder and interpreter of Hinduism."2 "When I consider the all-inclusive range of Radhakrishnan's philosophical vision as indicated by his published writings, I am reminded of the Iranian scholar of 900 years ago-Al Biruni”3 "God must place a high value on a creative spirit such as Dr. Radhakrishnan. His words should be added to our sacred scriptures as revealing much of eternal truth."'4 He is thus almost elevated to an incarnational level. He was a Guru without disciples. He established no Asramas. He did not believe in institutionalizing his message of universalism. One is compelled to admit graciously the genius of a man who has profoundly influenced the development of the Indian philosophical thought, the study of comparative philosophy and religion, the process of promoting the East-West unity, and the search of a spiritual religion. The distinguishing characticistics of his dynamic idealism are a deep spiritual note, a catholic outlook, a quick appreciation of the eternal values. The constructive metaphysician in him has given us a rough outline which can generally be described as Spiritual Humanism.
His title to fame rests on his diligent and enormous work in two fields : (i) Interpretation of India's philosophy and religion and (ii) his constructive metaphysics and thic formulation of the characteristics of a true spiritual religion. He has some thirty volumes to his credit. As an expositor, he has the genius to explain clearly the most abstract and difficult problems in philosophy in a most lucid manner. His works are partly interpretative and partly constructive, but a holy fervour', a 'synthetic outlook' and a constructive passion' are evident althrough. The search for a unity among the diverse manifestations of human culture takes him through a zigzag course. In his writings, we find an engaging fruitful entry into the heart and mind of India. His exposition of ideas is manysided, not sequential. It illustrates his way of thinking so characteristic of India's intellectual giants.
The vision of a universal spirit behind all human phenomena releases the shackles of his mind which finds a sacred home in everything human. It makes him specially feel that-"There is a certain kinship of the spirit among the religious geniuses who have made the mark on history, who join hands across the centuries and bid us enter into the kingdom of the Spirit."5