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The Hindu View of Life
Religion in India can appear to be a confusing tangle of myths, with many different gods and goddesses worshipped in countless forms. This complexity stems from a love of story-telling, as much as anything else, but it is only the surface expression of Indian faith. Beneath can be found a system of unifying beliefs that have guided the lives of ordinary families for generations. Here, one of the most profound philosophers of India explains these and other related concepts intrinsic to the Hindu philosophy of life.
104 pages, Paperback
First published January 1, 1926
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About the author
Sarvepalli Radhakrishnan
141 books239 followersBharat Ratna Sarvepalli Radhakrishnan was an Indian philosopher and statesman. He was the first Vice-President of India (1952–1962) and subsequently the second President of India (1962–1967).
One of India's most influential scholars of comparative religion and philosophy, Radhakrishnan is thought of as having built a bridge between the East and the West by showing that the philosophical systems of each tradition are comprehensible within the terms of the other. He wrote authoritative exegeses of India's religious and philosophical literature for the English speaking world. His academic appointments included the King George V Chair of Mental and Moral Science at the University of Calcutta (1921-?) and Spalding Professor of Eastern Religions and Ethics at Oxford University (1936–1952).
Among the many honours he received were a knighthood (1931), the Bharat Ratna (1954) and the Order of Merit in 1963. His birthday is celebrated in India as Teacher's Day.
One of India's most influential scholars of comparative religion and philosophy, Radhakrishnan is thought of as having built a bridge between the East and the West by showing that the philosophical systems of each tradition are comprehensible within the terms of the other. He wrote authoritative exegeses of India's religious and philosophical literature for the English speaking world. His academic appointments included the King George V Chair of Mental and Moral Science at the University of Calcutta (1921-?) and Spalding Professor of Eastern Religions and Ethics at Oxford University (1936–1952).
Among the many honours he received were a knighthood (1931), the Bharat Ratna (1954) and the Order of Merit in 1963. His birthday is celebrated in India as Teacher's Day.
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May 8, 2014
The book is an account of series of four lectures delivered by Dr. S. Radhakrishnan at the Manchester College, Oxford in September, 1926. Broadly the topics covered here relate to a Hindu context on Religious Experience, Conflict in Religion and Dharma. Keeping in mind that he addressed the students of Manchester College in the year 1926 and that it was an introductory lecture towards understanding Hindu religion, one can for the time being gloss over the apparently known facts/ideas about Hindu religion and can instead focus more on the relativity of these lectures towards understanding the ideas he proposes, in the present context. In this review I have tried to sum up his lectures.
HINDUISM:
At the onset he speaks about what Hinduism is and the difficulty in coming up with a single definition that would serve the purpose. He says
“Is it a museum of beliefs, a medley of rites, or a mere map, a geographical expression? Its content, if it has any, has altered from age to age, from community to community. It meant one thing in the Vedic period, another in the Brahmanical, and a third in the Buddhist. It means one thing to Saivite, another to Vaisnavite, and a third to the Sakta. The ease with which Hinduism has steadily absorbed the customs and ideas of people with whom it has come into contact with is as great as the difficulty we feel in finding a common feature binding together its different forms. But, if there is not a unity of spirit binding its different expressions and linking up the different periods of its history into one organic whole, it will not be possible to account for the achievements of Hinduism.”
To augment this he adds that though people of different races and cultures have been coming to India from centuries, Hinduism has not only maintained its supremacy but also has maintained its course unbroken, even if at times slow or static, all the while standing the strain of millenniums of spiritual thought and experience. Also, India has been a spiritual home to many countries that have followed the foundations Hinduism has supplied.
Who is a Hindu?
The term “Hindu” had originally a territorial and not a credal significance as the earliest followers of civilization on the Indian side of river Sindhu(Indus) were called Hindu by Persian and later Western invaders. As the civilization flowed from Punjab to Deccan, the Aryan culture (Vedic culture) developed at the bank of Sindhu came into touch with Dravid culture and later not only the Dravidians but also aboriginal tribes, savage and half civilized people got assimilated within and came to be known as Hindus. Slowly Hindu society built up with different communities worshiping different Gods and practicing different rites.
“It cannot be denied that in a few centuries the spirit of cultural unity spread through a large part of the land, and racial stocks of varying levels of culture became steeped in a common atmosphere.”
Hindu attitude to Religion
Comparing Hindu attitude with those of other religions, Radhakrishnan says that while there are fixed intellectual beliefs marking off one religion from another, Hinduism doesn’t set itself such limits. Here intuition, experience and inner realization are important than Intellect, dogma and outer expression respectively.
Religion is not the acceptance of academic abstractions or the celebration of ceremonies, but a kind of life or experience. It is insight into the nature of reality (darsana), or experience of reality (anubhava).
For a Hindu, religious faith doesn’t mean a blind belief in dogma but a belief in experience; an experience which is self-certifying and carries its own credentials. It is different from the mechanical faith (e.g. one that Christian theology has followed) which depends upon authority and wishes to enjoy the consolations of religion without the labour of being religious. Emphasizing on experience further, he says that religious faith is a spiritual perception liable to error and hence require testing processes of logical thought. The chief Hindu scriptures, Vedas, are a record of spiritual experiences of evolved souls having a keen sense of reality. They are not so much dogmatic dicta but transcripts from life. And the Hindu attitude towards Vedas is one of trust moderated by criticism since however precious those scriptures are we cannot deprive the present age of its right to inquire and sift the evidence. So, he stresses the need of conformity of interpretation of religious experience with findings of science. Now this leads to a philosophy based upon experiments.
A Hindu thinker also readily admits other points of view since he considers them worthy. Because of this attitude, he has, over ages, accepted the different ways different people aim at and this is how Epics, Puranas, Samkhya and the Yoga have found acceptance along with Vedas and have been assimilated in Hinduism.
“Hinduism is therefore not a definite dogmatic creed, but a vast, complex, but subtly unified mass of spiritual thought and realization.”
It is because of this readiness to experiment with thoughts and ideals that various movements like Buddhism, Jainism, movements by various leaders like Ramananda, Caitanya, Kabir, Nanak and then Brahmo-samaj and Arya-samaj came about, each stemming from the background of Vedas and in turn strengthening the insight.
RELIGIOUS EXPERIENCE
The basis of existence, from a religious point of view, admits the presence of an Absolute or a God. In Hinduism, the Upanishads speak about the presence of an Absolute which is silence i.e. the Divine Darkness about which nothing can be said because it eludes the machinery of speech. But since human mind, being unable to resign itself to it, craves for something definite and limited, bringing down the Supreme/Absolute to the region of determined, it gives the Supreme highest form it can imagine i.e. a perfect personality. The supra-personal and the personal representations of the real are the absolute and relative ways of expressing one reality. When we emphasize the nature of reality in itself we get the absolute Brahman; when we emphasize its relation to us we get the personal Bhagwan(God).
Here criticizing the popular conceptions he adds that though a thinking Hindu desires to escape from the confusion of Gods into the silence of Supreme, the crowd still stands grazing at the heavens. In the name of tolerance we have carefully protected superstitious rites and customs and in recent times there have been no endeavours to raise the mental level of masses. He advises to use the temples and shrines as not only the places of worship but as seats of learning and school of thought, undertaking the spiritual direction of Hindus.
CONFLICT OF RELIGIONS
In the second lecture, he speaks about the conflict between different religions persistent in the world and essentially brings forth the tolerant Hindu views towards other religions. Citing examples from the Vedas, Epics and Buddhist view as adopted by King Ashoka, Radhakrishnan asserts how Hinduism has remained open to new ideas and thoughts. Unlike Semitic faiths possessing strange obsessions, where non-acceptance of religious metaphysics is a heinous sin meriting eternal punishment, Hinduism respects other creeds and possesses a democratic outlook, allowing them to get to the truth through their own traditions. Praising the Hindu method of reform, which does not use force or threat but suggestion and persuasion to let others see the truth, he says that Every God accepted by Hinduism is elevated and ultimately identified with the central reality which is one with the deeper self of man.
Though he praises the Hindu system which seeks unity of religion in a common quest but he also criticizes its neglect of the still uncivilized, who do possess crude beliefs which should have been eradicated as the Country progressed. Also he is aware of the outbursts of fanaticism here and there but he maintains that Hinduism as a rule never encouraged persecution for unbelief.
Towards the end of his second lecture, he speaks about the solution of the problem of conflict of religions, adding that a Hindu solution is likely to be accepted in the future. He appreciates the increasing mutual understanding of different religions and maintains that Every great religion has cured its followers of the swell of passion, the thrust of desire and the blindness of temper. It is the half-religious and irreligious who fight about dogmas and not the truly religious. One becomes more religious when one becomes more tolerant of diversity.
HINDU DHARMA
There are two lectures on Hindu Dharma. In the first chapter, Radhakrishanan speaks about the practical side of Hinduism and in the second he speaks about the division of Hindu society in terms of classes and how they help attain the Dharma.
First chapter:
Here he speaks about the concepts of Maya, Karma and Dharma according to Hindu system and emphasizes on the understanding of the concept of Maya and Karma to better understand the practical side of Hinduism i.e. its Dharma.
He starts this by clearing the chief objections raised against Maya and Karma. First is the doctrine of Maya which is supposed to repudiate the reality of the world, thus making all the ethical relations meaningless. It holds that world of nature is unreal and human history illusory. There is no meaning in time and no significance in life.
Stating that this theory is given by Samkara and various theistic systems adopted by large number of Hindus do not advocate this theory, he adds that Vedic thinkers adopted a realistic view of life; also, in the Upanishads we have an insistence on the relative reality of the world. Though he also urges us to understand Samkara’s theory by telling us his reasons:
1. The manifold experiences whether of co-existence in space or sequence in time is ever incomplete and partial and we cannot unify it. There will always be a surplus uncovered by the largest unity. The fact that the time and space world cannot be rounded into a systematic whole indicates that it is imperfect and unreal.
2. His theory is not drstisrstivada, that objects rise into being when we perceive them and disappear when we do not. We perceive objects and do not simply contemplate apparitions.
3. Subject and object are phases of spirit which have no existence apart from Brahman (mass of intelligence).
4. Samkara does not assert an identity between God and the world but only denies the independence of the world. How the finite rises from out of the bottom of infinite is incomprehensible mystery, Maya.
Allowing for the weakness of human mind in understanding an interrelation between God and world, Samkara advocates the theory of Maya.
Quoting the views of philosophers like Plato, Augustine, Leibniz, Hegel, Bergson and Croce on the subject of interrelation between God and world, he concludes that a wise agnosticism is more faithful to the situation.
Second objection: To the Hindu, ethical rules are meaningless because the world is divine.
To answer this, Radhakrishnan says that Hindu thought admits that the immanence of God is a fact admitting of various degrees. While there is nothing which is not lit by God, God is more fully revealed in the organic than in the inorganic, more in the conscious than in the unconscious, more in man than in lower creatures and more in the good than in the evil.
The concept of Karma, which is at times interpreted as denial of human freedom, is a rule of law not only in outward nature but also in the world of mind and morals. It is not a mechanical principle but a spiritual necessity, an embodiment of mind and will of God.
Coming to the practical side of Hinduism, he says that Hinduism is more a way of life than a form of thought. It is not a sect but a fellowship of all who accept the law of right and earnestly seek the truth. Dharma is right action and conformity with the truth of things. It doesn’t mean the repudiation of worldly activities (love, sex, and parental instinct, pursuit of wealth or power) or relationships but their attainment in a righteous way i.e. Dharma. It links up the realm of desires with the perspective of the eternal.
Second Lecture:
In second lecture he speaks about the racial differences persistent in the world and criticizes some advanced races for their attitude and dealings with lesser advanced ones. Giving a Hindu approach to the problem of the conflict of different racial groups, he says that Hinduism has adopted a safe course of democracy in the regard. Caste, on its racial side, is the affirmation of the infinite diversity of human groups. Different aboriginal tribes and races, which came to India, have been admitted into the larger life of Hinduism, given opportunities to share in the intellectual and cultural life of Hindus and responsibilities of contributing to its thoughts, its moral advancement and spiritual growth.
He then speaks about the class division in Hindu society into four major groups that of Brahmin, Kshatriyas, Vaisyas and Shudras and tells us about the basis of this division, their original roles in the advancement of society, their importance in the balance of social structure. He also discusses the concept of inter caste marriages and the increased monopoly of superior castes over inferior ones in the present times.
While concluding his lectures, he sums up all the ideas/ thoughts presented and goes on to say: We feel that our society is in a condition of unstable equilibrium. There is much wood that is dead and diseased that has to be cleared away.
Hinduism is a movement, not a position; a process, not a result; a growing tradition, not a fixed revelation. And that to grow further it requires a reinstatement of basic principles with special reference to needs of a more complex and mobile social order.
My views:
Dr. S. Radhakrishnan, who also served as a President of India from 1962 to 1967, was an eminent philosopher and a teacher whose birthday is celebrated as Teachers Day in India. Regardless of this fact, I am not sure that the people in general know much about his contribution towards increasing awareness about Hindu Philosophy.
These lectures were delivered in 1926, at a time India was under British rule. I wonder how he would have taken up the conflict in religions, had he had a clue about an increase in religious fanaticism over coming years. The two main events being the partition of 1947 and the Babri-Masjid incident of 1991, the latter being the one which played a large role in increasing the kind of religious fanaticism which undermined the idea of Hinduism as a tolerant religion, not to mention the subsequent incidents coming up in some states like U.P, Gujrat and Maharashtra; the wave of ‘Hindutva’ rising up and for the first time we becoming acquaint with terms like Hindu terrorism.
He speaks about the role of Vedas and Upanishads and tells us how they emphasize on a more realistic view of life. I wonder then why though the students in schools are made acquainted with the epics like Ramayana and Mahabharta but the philosophy of Vedas and Upanishads is held at bay. It is sad to note that students in high school, from as early as 8th standard nowadays, are stressed with the burden of competitive exams, working harder to secure a seat in the prominent Engineering or Medical colleges. Here I must mention that there is still a practice of institutions called ‘Gurukuls’ in India which does emphasize on the knowledge of these scriptures.
There were some ideas like concept of God, Maya and Moksha I didn’t agree with, being a non-believer, but then I do recognize their place in the Hindu system of belief in the way that they are understood and held sacred by and large by the believers.
On the whole I do believe that though we have witnessed a religious fanaticism and intolerance among the people in recent years, there is still hope because an average Indian is still tolerant and peace loving. Also a rise in economy and the rise of middle class have come along with an increased awareness of the global dynamics and importance of cross culture relationships. There are still many people, who not only understand Vedas and Upanishads, but also try to live by the way these proposes. But yet there is a large population which is even now bounded in superstitions, blind beliefs and dogmas and can easily become a prey either to their own impulses or to the fanatics whose loyalty is not to the religion but towards achieving their own selfish ends by any means.
If only texts like Vedas and Upanishads and philosophers like Vivekananda, S. Radhakrishnan and Ziddu Krishnamurty are read along with Epics and Puranas, can a Hindu truly understand and lead a religious life; a life which is an experience, a process and not a result.
3.5 stars rounded to 4
HINDUISM:
At the onset he speaks about what Hinduism is and the difficulty in coming up with a single definition that would serve the purpose. He says
“Is it a museum of beliefs, a medley of rites, or a mere map, a geographical expression? Its content, if it has any, has altered from age to age, from community to community. It meant one thing in the Vedic period, another in the Brahmanical, and a third in the Buddhist. It means one thing to Saivite, another to Vaisnavite, and a third to the Sakta. The ease with which Hinduism has steadily absorbed the customs and ideas of people with whom it has come into contact with is as great as the difficulty we feel in finding a common feature binding together its different forms. But, if there is not a unity of spirit binding its different expressions and linking up the different periods of its history into one organic whole, it will not be possible to account for the achievements of Hinduism.”
To augment this he adds that though people of different races and cultures have been coming to India from centuries, Hinduism has not only maintained its supremacy but also has maintained its course unbroken, even if at times slow or static, all the while standing the strain of millenniums of spiritual thought and experience. Also, India has been a spiritual home to many countries that have followed the foundations Hinduism has supplied.
Who is a Hindu?
The term “Hindu” had originally a territorial and not a credal significance as the earliest followers of civilization on the Indian side of river Sindhu(Indus) were called Hindu by Persian and later Western invaders. As the civilization flowed from Punjab to Deccan, the Aryan culture (Vedic culture) developed at the bank of Sindhu came into touch with Dravid culture and later not only the Dravidians but also aboriginal tribes, savage and half civilized people got assimilated within and came to be known as Hindus. Slowly Hindu society built up with different communities worshiping different Gods and practicing different rites.
“It cannot be denied that in a few centuries the spirit of cultural unity spread through a large part of the land, and racial stocks of varying levels of culture became steeped in a common atmosphere.”
Hindu attitude to Religion
Comparing Hindu attitude with those of other religions, Radhakrishnan says that while there are fixed intellectual beliefs marking off one religion from another, Hinduism doesn’t set itself such limits. Here intuition, experience and inner realization are important than Intellect, dogma and outer expression respectively.
Religion is not the acceptance of academic abstractions or the celebration of ceremonies, but a kind of life or experience. It is insight into the nature of reality (darsana), or experience of reality (anubhava).
For a Hindu, religious faith doesn’t mean a blind belief in dogma but a belief in experience; an experience which is self-certifying and carries its own credentials. It is different from the mechanical faith (e.g. one that Christian theology has followed) which depends upon authority and wishes to enjoy the consolations of religion without the labour of being religious. Emphasizing on experience further, he says that religious faith is a spiritual perception liable to error and hence require testing processes of logical thought. The chief Hindu scriptures, Vedas, are a record of spiritual experiences of evolved souls having a keen sense of reality. They are not so much dogmatic dicta but transcripts from life. And the Hindu attitude towards Vedas is one of trust moderated by criticism since however precious those scriptures are we cannot deprive the present age of its right to inquire and sift the evidence. So, he stresses the need of conformity of interpretation of religious experience with findings of science. Now this leads to a philosophy based upon experiments.
A Hindu thinker also readily admits other points of view since he considers them worthy. Because of this attitude, he has, over ages, accepted the different ways different people aim at and this is how Epics, Puranas, Samkhya and the Yoga have found acceptance along with Vedas and have been assimilated in Hinduism.
“Hinduism is therefore not a definite dogmatic creed, but a vast, complex, but subtly unified mass of spiritual thought and realization.”
It is because of this readiness to experiment with thoughts and ideals that various movements like Buddhism, Jainism, movements by various leaders like Ramananda, Caitanya, Kabir, Nanak and then Brahmo-samaj and Arya-samaj came about, each stemming from the background of Vedas and in turn strengthening the insight.
RELIGIOUS EXPERIENCE
The basis of existence, from a religious point of view, admits the presence of an Absolute or a God. In Hinduism, the Upanishads speak about the presence of an Absolute which is silence i.e. the Divine Darkness about which nothing can be said because it eludes the machinery of speech. But since human mind, being unable to resign itself to it, craves for something definite and limited, bringing down the Supreme/Absolute to the region of determined, it gives the Supreme highest form it can imagine i.e. a perfect personality. The supra-personal and the personal representations of the real are the absolute and relative ways of expressing one reality. When we emphasize the nature of reality in itself we get the absolute Brahman; when we emphasize its relation to us we get the personal Bhagwan(God).
Here criticizing the popular conceptions he adds that though a thinking Hindu desires to escape from the confusion of Gods into the silence of Supreme, the crowd still stands grazing at the heavens. In the name of tolerance we have carefully protected superstitious rites and customs and in recent times there have been no endeavours to raise the mental level of masses. He advises to use the temples and shrines as not only the places of worship but as seats of learning and school of thought, undertaking the spiritual direction of Hindus.
CONFLICT OF RELIGIONS
In the second lecture, he speaks about the conflict between different religions persistent in the world and essentially brings forth the tolerant Hindu views towards other religions. Citing examples from the Vedas, Epics and Buddhist view as adopted by King Ashoka, Radhakrishnan asserts how Hinduism has remained open to new ideas and thoughts. Unlike Semitic faiths possessing strange obsessions, where non-acceptance of religious metaphysics is a heinous sin meriting eternal punishment, Hinduism respects other creeds and possesses a democratic outlook, allowing them to get to the truth through their own traditions. Praising the Hindu method of reform, which does not use force or threat but suggestion and persuasion to let others see the truth, he says that Every God accepted by Hinduism is elevated and ultimately identified with the central reality which is one with the deeper self of man.
Though he praises the Hindu system which seeks unity of religion in a common quest but he also criticizes its neglect of the still uncivilized, who do possess crude beliefs which should have been eradicated as the Country progressed. Also he is aware of the outbursts of fanaticism here and there but he maintains that Hinduism as a rule never encouraged persecution for unbelief.
Towards the end of his second lecture, he speaks about the solution of the problem of conflict of religions, adding that a Hindu solution is likely to be accepted in the future. He appreciates the increasing mutual understanding of different religions and maintains that Every great religion has cured its followers of the swell of passion, the thrust of desire and the blindness of temper. It is the half-religious and irreligious who fight about dogmas and not the truly religious. One becomes more religious when one becomes more tolerant of diversity.
HINDU DHARMA
There are two lectures on Hindu Dharma. In the first chapter, Radhakrishanan speaks about the practical side of Hinduism and in the second he speaks about the division of Hindu society in terms of classes and how they help attain the Dharma.
First chapter:
Here he speaks about the concepts of Maya, Karma and Dharma according to Hindu system and emphasizes on the understanding of the concept of Maya and Karma to better understand the practical side of Hinduism i.e. its Dharma.
He starts this by clearing the chief objections raised against Maya and Karma. First is the doctrine of Maya which is supposed to repudiate the reality of the world, thus making all the ethical relations meaningless. It holds that world of nature is unreal and human history illusory. There is no meaning in time and no significance in life.
Stating that this theory is given by Samkara and various theistic systems adopted by large number of Hindus do not advocate this theory, he adds that Vedic thinkers adopted a realistic view of life; also, in the Upanishads we have an insistence on the relative reality of the world. Though he also urges us to understand Samkara’s theory by telling us his reasons:
1. The manifold experiences whether of co-existence in space or sequence in time is ever incomplete and partial and we cannot unify it. There will always be a surplus uncovered by the largest unity. The fact that the time and space world cannot be rounded into a systematic whole indicates that it is imperfect and unreal.
2. His theory is not drstisrstivada, that objects rise into being when we perceive them and disappear when we do not. We perceive objects and do not simply contemplate apparitions.
3. Subject and object are phases of spirit which have no existence apart from Brahman (mass of intelligence).
4. Samkara does not assert an identity between God and the world but only denies the independence of the world. How the finite rises from out of the bottom of infinite is incomprehensible mystery, Maya.
Allowing for the weakness of human mind in understanding an interrelation between God and world, Samkara advocates the theory of Maya.
Quoting the views of philosophers like Plato, Augustine, Leibniz, Hegel, Bergson and Croce on the subject of interrelation between God and world, he concludes that a wise agnosticism is more faithful to the situation.
Second objection: To the Hindu, ethical rules are meaningless because the world is divine.
To answer this, Radhakrishnan says that Hindu thought admits that the immanence of God is a fact admitting of various degrees. While there is nothing which is not lit by God, God is more fully revealed in the organic than in the inorganic, more in the conscious than in the unconscious, more in man than in lower creatures and more in the good than in the evil.
The concept of Karma, which is at times interpreted as denial of human freedom, is a rule of law not only in outward nature but also in the world of mind and morals. It is not a mechanical principle but a spiritual necessity, an embodiment of mind and will of God.
Coming to the practical side of Hinduism, he says that Hinduism is more a way of life than a form of thought. It is not a sect but a fellowship of all who accept the law of right and earnestly seek the truth. Dharma is right action and conformity with the truth of things. It doesn’t mean the repudiation of worldly activities (love, sex, and parental instinct, pursuit of wealth or power) or relationships but their attainment in a righteous way i.e. Dharma. It links up the realm of desires with the perspective of the eternal.
Second Lecture:
In second lecture he speaks about the racial differences persistent in the world and criticizes some advanced races for their attitude and dealings with lesser advanced ones. Giving a Hindu approach to the problem of the conflict of different racial groups, he says that Hinduism has adopted a safe course of democracy in the regard. Caste, on its racial side, is the affirmation of the infinite diversity of human groups. Different aboriginal tribes and races, which came to India, have been admitted into the larger life of Hinduism, given opportunities to share in the intellectual and cultural life of Hindus and responsibilities of contributing to its thoughts, its moral advancement and spiritual growth.
He then speaks about the class division in Hindu society into four major groups that of Brahmin, Kshatriyas, Vaisyas and Shudras and tells us about the basis of this division, their original roles in the advancement of society, their importance in the balance of social structure. He also discusses the concept of inter caste marriages and the increased monopoly of superior castes over inferior ones in the present times.
While concluding his lectures, he sums up all the ideas/ thoughts presented and goes on to say: We feel that our society is in a condition of unstable equilibrium. There is much wood that is dead and diseased that has to be cleared away.
Hinduism is a movement, not a position; a process, not a result; a growing tradition, not a fixed revelation. And that to grow further it requires a reinstatement of basic principles with special reference to needs of a more complex and mobile social order.
My views:
Dr. S. Radhakrishnan, who also served as a President of India from 1962 to 1967, was an eminent philosopher and a teacher whose birthday is celebrated as Teachers Day in India. Regardless of this fact, I am not sure that the people in general know much about his contribution towards increasing awareness about Hindu Philosophy.
These lectures were delivered in 1926, at a time India was under British rule. I wonder how he would have taken up the conflict in religions, had he had a clue about an increase in religious fanaticism over coming years. The two main events being the partition of 1947 and the Babri-Masjid incident of 1991, the latter being the one which played a large role in increasing the kind of religious fanaticism which undermined the idea of Hinduism as a tolerant religion, not to mention the subsequent incidents coming up in some states like U.P, Gujrat and Maharashtra; the wave of ‘Hindutva’ rising up and for the first time we becoming acquaint with terms like Hindu terrorism.
He speaks about the role of Vedas and Upanishads and tells us how they emphasize on a more realistic view of life. I wonder then why though the students in schools are made acquainted with the epics like Ramayana and Mahabharta but the philosophy of Vedas and Upanishads is held at bay. It is sad to note that students in high school, from as early as 8th standard nowadays, are stressed with the burden of competitive exams, working harder to secure a seat in the prominent Engineering or Medical colleges. Here I must mention that there is still a practice of institutions called ‘Gurukuls’ in India which does emphasize on the knowledge of these scriptures.
There were some ideas like concept of God, Maya and Moksha I didn’t agree with, being a non-believer, but then I do recognize their place in the Hindu system of belief in the way that they are understood and held sacred by and large by the believers.
On the whole I do believe that though we have witnessed a religious fanaticism and intolerance among the people in recent years, there is still hope because an average Indian is still tolerant and peace loving. Also a rise in economy and the rise of middle class have come along with an increased awareness of the global dynamics and importance of cross culture relationships. There are still many people, who not only understand Vedas and Upanishads, but also try to live by the way these proposes. But yet there is a large population which is even now bounded in superstitions, blind beliefs and dogmas and can easily become a prey either to their own impulses or to the fanatics whose loyalty is not to the religion but towards achieving their own selfish ends by any means.
If only texts like Vedas and Upanishads and philosophers like Vivekananda, S. Radhakrishnan and Ziddu Krishnamurty are read along with Epics and Puranas, can a Hindu truly understand and lead a religious life; a life which is an experience, a process and not a result.
3.5 stars rounded to 4
September 20, 2014
Any religion has three aspects to it - philosophy, mythology and rituals. Rituals can get corrupt with time, mythology loses its essence by dilution; but only thing that has the potential to survive the test of time is - its philosophy. To understand any religion, I believe, you need to go deep into its philosophy. In my quest of truth, I decided to start with Hinduism and Buddhism - for the sole reason that these are the two religions that I have been most familiar with and won't start from scratch. Of course, the best way to understand about the religion is to read the original scriptures, rather than any interpretations, but I somehow don't think that I am equipped enough to embark on to that journey yet. Hence, I started with the lectures of Swami Vivekananda. S Radhakrishnan was my next stop.
The all-assimilating Hindu religion is anything but simple. So, expecting to get anything other than a glimpse of it from this slim book, that comprises of only four of Radhakrishnan's lectures delivered in 1926 at Manchester college Oxford, would have resulted in disappointment. Despite having lower expectation, I was still not overly thrilled after reading this book.
First of all, the material has the form of an essay, than a lecture. (If someone reads this in a class, as a backbencher I would definitely go to sleep.)
It is no introduction to the Hinduism, rather a (probably little biased) presentation of the "goodness and superiority" of Hindu way of life. Providing a bit non-sequential historical context and evolution of the Hindu thoughts, Radhakrishnan tries to touch upon several facets of Hinduism in these short essays.
Through these lectures, Radhakrishnan had tried to find for himself a safe place in between a conformist and a reformist. On the one hand he supports and sort-of justifies the prevailing caste system of Hinduism, and at the same time rejects the superstitious rituals by advocating, "Only those parts of the tradition which are logically coherent are to be accepted as superior to the evidence of the senses and not the whole tradition."
The essays show the erudition of Radhakrishnan on both oriental and western philosophy. I would love to read his more scholarly works on Hindu philosophy.
The all-assimilating Hindu religion is anything but simple. So, expecting to get anything other than a glimpse of it from this slim book, that comprises of only four of Radhakrishnan's lectures delivered in 1926 at Manchester college Oxford, would have resulted in disappointment. Despite having lower expectation, I was still not overly thrilled after reading this book.
First of all, the material has the form of an essay, than a lecture. (If someone reads this in a class, as a backbencher I would definitely go to sleep.)
It is no introduction to the Hinduism, rather a (probably little biased) presentation of the "goodness and superiority" of Hindu way of life. Providing a bit non-sequential historical context and evolution of the Hindu thoughts, Radhakrishnan tries to touch upon several facets of Hinduism in these short essays.
Through these lectures, Radhakrishnan had tried to find for himself a safe place in between a conformist and a reformist. On the one hand he supports and sort-of justifies the prevailing caste system of Hinduism, and at the same time rejects the superstitious rituals by advocating, "Only those parts of the tradition which are logically coherent are to be accepted as superior to the evidence of the senses and not the whole tradition."
The essays show the erudition of Radhakrishnan on both oriental and western philosophy. I would love to read his more scholarly works on Hindu philosophy.
February 21, 2022
Rating: 4 stars
Dr. Sarvepalli Radhakrishnan has tried to give a simplistic view of Hindhu's life through comprehensive essays. Book mainly consists of religious experience in Hindu life, Development of Hindu universal thoughts, philosophy and principles of Dharmic system, and in-depth analysis of Varna system. Like all prominent authors of the 20th century, Even Sarvepalli Radhakrishnan has used some outdated Aryan invasion theory to argue about the Hindhu way of life. Even though the Aryan invasion theory is a lie and puts Hindu civilization at the whims of colonizers, Don't restrain yourself from wandering through this book. At least it gives you a renewed outlook on deep Hindu thoughts.
The essay on the caste system has a good analysis and logical arguments to justify based on intrinsic Hindu values.
Logical analysis of the Caste system will open up boundless space for intellectual exploration. The last essay is a must-read to acquire a fresh perspective on the caste system.
you might not gain enough new perspective by reading this work. However, the author managed to organize the thoughts buried within every Hindu and ignited a fire of life through essays.
Dr. Sarvepalli Radhakrishnan has tried to give a simplistic view of Hindhu's life through comprehensive essays. Book mainly consists of religious experience in Hindu life, Development of Hindu universal thoughts, philosophy and principles of Dharmic system, and in-depth analysis of Varna system. Like all prominent authors of the 20th century, Even Sarvepalli Radhakrishnan has used some outdated Aryan invasion theory to argue about the Hindhu way of life. Even though the Aryan invasion theory is a lie and puts Hindu civilization at the whims of colonizers, Don't restrain yourself from wandering through this book. At least it gives you a renewed outlook on deep Hindu thoughts.
The essay on the caste system has a good analysis and logical arguments to justify based on intrinsic Hindu values.
Logical analysis of the Caste system will open up boundless space for intellectual exploration. The last essay is a must-read to acquire a fresh perspective on the caste system.
you might not gain enough new perspective by reading this work. However, the author managed to organize the thoughts buried within every Hindu and ignited a fire of life through essays.
December 21, 2016
I was really impressed with this. The book is a brilliant philosophical insight into Hinduism if you know little about the religion. It’s a short but high impact book which for most non-Hindus and dare I saw for some Hindus themselves, could be an eye opener. The book has a handful of chapters that cover topics such as: religious experience, its nature and content, conflict of religions, the Hindu attitude and Hindu dharma. The book was published in 1927 based on material from lectures that were originally delivered by Radhakrishnan in Manchester College, Oxford, and I couldn’t help wonder if Hitler had got his little claws on it at some point or Alfred Rosenberg at least because it talked a little about eugenics. One of the most important parts of the book was the section on the caste system. Radhakrishnan openly defends this. The book was hugely thought provoking and definitely worth a read as it gives you a glance into the religious philosophy of a country with a population of over 1.2 billion people. The best bits from the book were:
• “The bewildering polytheism of the masses and the uncompromising monotheism of the classes are for the Hindu the expression of one and the same force at different levels. Hinduism insists on our working steadily upwards and improving our knowledge of God … the sage finds god in his deeper self”
• “When a worshipper of Vishnu had a feeling in his heart against a worshipper of Shiva and he bowed before the image of Vishnu the face of the image divided itself in half and Shiva appeared on one side and Vishnu on the other and the two smiling as one face on the bigoted worshipper told him that Vishnu and Shiva were one. The story is significant”
• “We cannot have religious unity and peace so long as we assert that we are in possession of the light and all others are groping in the darkness. That very assertion is a challenge to a fight. The political ideal of the world is not so much a single empire with a homogeneous civilisation and a single communal will, but a brotherhood of free nations differing profoundly in life and mind, habits and institutions, existing side by side in peace and order, harmony and co-operation, and each contributing to the world its own unique and specific best, which is irreducible to the terms of the others. The cosmopolitanism of the eighteenth century and the nationalism of the nineteenth are combined in our ideal of a world-commonwealth, which allows every branch of the human family to find freedom, security and self-realisation in the larger life of mankind.”
• “Every great religion has cured its followers of the swell of passion, the thrust of desire and the blindness of temper. The crudest religion seems to have its place in the cosmic scheme, for gorgeous flowers justify the muddy roots from which they spring.”
• "While intellectualism would separate the dissimilar and shut them up in different compartments, higher intuition takes account of the natural differences of things and seeks to combine them in the ample unity of the whole. The half-religious and the irreligious fight about dogmas and not the truly religious. In the biting words of Swift, “We have enough religion to hate one another but not enough to love one another.” The more religious we grow the more tolerant of diversity shall we become.”
• "Marriage is not the end of the struggle it is but the beginning of a strenuous life where we attempt to realise a larger ideal by subordinating our private interest and inclination. Service of a common ideal can bind together the most unlikely individuals. Love demands its sacrifices. By restraint and endurance we raise love to the likeness of the divine.”
Love that last sentence.
• “The bewildering polytheism of the masses and the uncompromising monotheism of the classes are for the Hindu the expression of one and the same force at different levels. Hinduism insists on our working steadily upwards and improving our knowledge of God … the sage finds god in his deeper self”
• “When a worshipper of Vishnu had a feeling in his heart against a worshipper of Shiva and he bowed before the image of Vishnu the face of the image divided itself in half and Shiva appeared on one side and Vishnu on the other and the two smiling as one face on the bigoted worshipper told him that Vishnu and Shiva were one. The story is significant”
• “We cannot have religious unity and peace so long as we assert that we are in possession of the light and all others are groping in the darkness. That very assertion is a challenge to a fight. The political ideal of the world is not so much a single empire with a homogeneous civilisation and a single communal will, but a brotherhood of free nations differing profoundly in life and mind, habits and institutions, existing side by side in peace and order, harmony and co-operation, and each contributing to the world its own unique and specific best, which is irreducible to the terms of the others. The cosmopolitanism of the eighteenth century and the nationalism of the nineteenth are combined in our ideal of a world-commonwealth, which allows every branch of the human family to find freedom, security and self-realisation in the larger life of mankind.”
• “Every great religion has cured its followers of the swell of passion, the thrust of desire and the blindness of temper. The crudest religion seems to have its place in the cosmic scheme, for gorgeous flowers justify the muddy roots from which they spring.”
• "While intellectualism would separate the dissimilar and shut them up in different compartments, higher intuition takes account of the natural differences of things and seeks to combine them in the ample unity of the whole. The half-religious and the irreligious fight about dogmas and not the truly religious. In the biting words of Swift, “We have enough religion to hate one another but not enough to love one another.” The more religious we grow the more tolerant of diversity shall we become.”
• "Marriage is not the end of the struggle it is but the beginning of a strenuous life where we attempt to realise a larger ideal by subordinating our private interest and inclination. Service of a common ideal can bind together the most unlikely individuals. Love demands its sacrifices. By restraint and endurance we raise love to the likeness of the divine.”
Love that last sentence.
February 19, 2018
A good introductory level book that explains the Hindu perspective of life. The book must also be commended for dealing with some of the 'riddles' within Hinduism. The only bit that threw me off was Dr. Sarvepalli Radhakrishnan buying into the idea that there is somehow a spectrum of devotion, from the savage ways of worship of the tribal, to the sophisticated Advaita meditation on the formless divine. The question of sophistication aside, this idea reeks too much of the monotheistic worldview which takes a very skewed idea of progression in religion; animism -> polytheism-> monotheism. I guess our second president can't be faulted for taking this view for he was also a product of his times.
May 26, 2017
One of the best books ever written about Hinduism. I had attempted to read "The Indian Philosophy" by Dr.S.R a few years ago, but had failed to complete it, even after multiple attempts. Later I discarded the attempt acknowledging the fact that it is a reference book.
However, I think this is one of the best hand book of Hinduism. The core of the religion is obscured by numerous stories and metaphors which were invented to convey the exact core values. In the obvious turn of events through the flow of time, the followers of the religion ended up caring only about this metaphoric crap and ignored all abstract values.(And all the so-called religious gatekeepers, who are just the pigs and are born just to exploit the masses by literally feeding this crap)
Dr.S.R peels the outer layers of religious onion and brings out the beautiful core, which is a coherent and rational entity which many may not have seen. Somewhere in the book, the author makes an appeal to the readers to do that and to realize the real religion.
This book was published first time in 1927. The state of the religion and the awareness of people about the religion has only worsened after that.
However, I think this is one of the best hand book of Hinduism. The core of the religion is obscured by numerous stories and metaphors which were invented to convey the exact core values. In the obvious turn of events through the flow of time, the followers of the religion ended up caring only about this metaphoric crap and ignored all abstract values.(And all the so-called religious gatekeepers, who are just the pigs and are born just to exploit the masses by literally feeding this crap)
Dr.S.R peels the outer layers of religious onion and brings out the beautiful core, which is a coherent and rational entity which many may not have seen. Somewhere in the book, the author makes an appeal to the readers to do that and to realize the real religion.
This book was published first time in 1927. The state of the religion and the awareness of people about the religion has only worsened after that.
February 27, 2018
I had decent hopes from this book, authored by one of India's foremost scholars and a former president. In India, his birthday is celebrated as "Teacher's Day" in his honor.
This book is actually a compilation of lectures he delivered at Manchester College in 1926.
The book is a good summary of some aspects of Indian philosophy, not that it is comprehensive.
The book contains good advice here and there, but the bad overwhelmingly outweighs the good.
What irked me the most was that the author is an apologist for the caste system in India. Also, while praising the need for scientific outlook in life, he still accords more importance to mysticism and spiritualism to get to "truth", whatever he means by that word.
This book is actually a compilation of lectures he delivered at Manchester College in 1926.
The book is a good summary of some aspects of Indian philosophy, not that it is comprehensive.
The book contains good advice here and there, but the bad overwhelmingly outweighs the good.
What irked me the most was that the author is an apologist for the caste system in India. Also, while praising the need for scientific outlook in life, he still accords more importance to mysticism and spiritualism to get to "truth", whatever he means by that word.
July 13, 2016
This guy's take on Hinduism is pretty accessible. Its also very common, particularly amongst the older crowd, which might show that this book is a bit dated.
Its conception of Hinduism is highly comfortable with an Aryan Migration hypothesis, which was refreshing to read after so much virulent denial on that issue. (Protip: If your model of Hinduism rests on the Aryan Migration never happening, your model is quite a precarious model.) The book consists of 4 chapters, the first two an last two of which form coherent sections.
The first section discusses the personal or experiential nature of Hinduism, and the Hindu view of other religions. Essentially, just that Hinduism relies on personal experience more than scriptural authority as the basis of its belief system, and that this perspective leads Hindus to a non-exclusivist approach. The notion that any sincere spiritual practice can lead one to the divine leads not only to acceptance of Abrahamist newcomers, but more importantly, the integration of local non-Dryan tribal and Dravidian beliefs into Hinduism. This is all fairly accurate, and non-controversial.
The second half is about Hindu Dharma. What Hinduism prescribes for personal and social conduct basically. The most interesting thing about these sections is the fairly unabashed defense of caste. Of course, not the caste system as it currently exists, but a version of it which may have existed at some point, and still exists in the descriptive sense in all societies.
Let me elaborate: The author claims that the caste system, and the other social rigidities of Hindu culture arose from the need to maintain peace in a region with many different ethnic groups migrating in and out. This makes sense, but points to a highly conservative shift in the text. Of course he writes that each caste is necessary, and that shifting between castes should be permitted etc. But he goes on to support the restriction of marriage to members of the same class, for two reasons. 1) You are more likely to share common ideas and background with a mate of the same class, and more interestingly 2) Marrying between classes dilutes the genetic stock of the higher classes. This is pretty obvious, but would be construed as very racist or caste-ist if it were written today.
The second section also has information about Hindu Dharma pertaining to the four goals of life, the four stages of life, etc. But again, thats all fairly standard and uncontroversial, so I'll merely mention it. In fact, the section on caste may have been uncontroversial when it was written, and in India, but white people are highly uncomfortable with class hierarchy as an immutable feature of civilization. Which is why I focus on it here.
So why only 3 stars? Because it didnt excite my jimmies. Ive heard it all before. Also, gets fewer points for excessive and clumsy use of the word "democracy" or "democratic" which occurs in many Indian books.
Its conception of Hinduism is highly comfortable with an Aryan Migration hypothesis, which was refreshing to read after so much virulent denial on that issue. (Protip: If your model of Hinduism rests on the Aryan Migration never happening, your model is quite a precarious model.) The book consists of 4 chapters, the first two an last two of which form coherent sections.
The first section discusses the personal or experiential nature of Hinduism, and the Hindu view of other religions. Essentially, just that Hinduism relies on personal experience more than scriptural authority as the basis of its belief system, and that this perspective leads Hindus to a non-exclusivist approach. The notion that any sincere spiritual practice can lead one to the divine leads not only to acceptance of Abrahamist newcomers, but more importantly, the integration of local non-Dryan tribal and Dravidian beliefs into Hinduism. This is all fairly accurate, and non-controversial.
The second half is about Hindu Dharma. What Hinduism prescribes for personal and social conduct basically. The most interesting thing about these sections is the fairly unabashed defense of caste. Of course, not the caste system as it currently exists, but a version of it which may have existed at some point, and still exists in the descriptive sense in all societies.
Let me elaborate: The author claims that the caste system, and the other social rigidities of Hindu culture arose from the need to maintain peace in a region with many different ethnic groups migrating in and out. This makes sense, but points to a highly conservative shift in the text. Of course he writes that each caste is necessary, and that shifting between castes should be permitted etc. But he goes on to support the restriction of marriage to members of the same class, for two reasons. 1) You are more likely to share common ideas and background with a mate of the same class, and more interestingly 2) Marrying between classes dilutes the genetic stock of the higher classes. This is pretty obvious, but would be construed as very racist or caste-ist if it were written today.
The second section also has information about Hindu Dharma pertaining to the four goals of life, the four stages of life, etc. But again, thats all fairly standard and uncontroversial, so I'll merely mention it. In fact, the section on caste may have been uncontroversial when it was written, and in India, but white people are highly uncomfortable with class hierarchy as an immutable feature of civilization. Which is why I focus on it here.
So why only 3 stars? Because it didnt excite my jimmies. Ive heard it all before. Also, gets fewer points for excessive and clumsy use of the word "democracy" or "democratic" which occurs in many Indian books.
February 1, 2018
معلوم ہوا کہ کسی بھی مذہب کے متکلم کا کام یہی ہوتا ہے کہ وہ اپنے دور کے علم کے ذریعے اپنے مذہب کو ایسی بنیادیں فراہم کرے کے اس مذہب کے ماننے والوں کو اپنے مذہب، روایات، تاریخ، رسوم و رواج پر کوئی شبہ یا شرمندگی نا ہو۔ اب رادھا کرشن صاحب نے ہندو ازم کے ایک متکلم کی حثیت سے ہندو ازم کو ایک فلسفیانہ ، سائنسی اور سماجی بنیادیں فراہم کرنے کی ایک دلچسپ کوشش کی ہے۔ یہ کوشش پڑھنے سے تعلق رکھتی ہے اور ایک عام قاری کے لیے ہندو ازم کے ابتدائی تعارف کے طور پر اچھی پے۔
April 8, 2018
The source for much of Tharoor's Why I am a Hindu, Dr. Radhakrishnan explains the eclecticism of Hinduism with a very scholarly take on it. There are very disturbing parts in it, though - on women and caste, in particular. And so continues my education on a religion I was born into, and my search for a convincing liberal take on it.
May 10, 2019
tendentious bs from start to finish (also low-key advocates for eugenics lmao)
August 30, 2024
First 2 chapters are very interesting, but next 2 chapters are okay. One loses interest since the topic is diverted.
February 25, 2023
The vast majority of Indian population will identify itself as Hindu. We know what is meant by "Karma", some vague notions of Dharma but are completely unaware as to what the Hindu ideology truly represents.
One of the problem for the modern day Hindu is the sheer number of books or scriptures which are present. Where do you even start? There are Vedas, the Upnishads, the Puranas and the epics Ramayana and Mahabharata. The Bhagvata Gita, a part of the epic Mahabharata is perhaps the most recognized scripture of Hinduism.
With that being said, this book by S. Radhakrishnan is a welcome reprieve to the conundrum. I would recommend this book to anyone remotely interested in Hinduism. It is a short but dense and challenging read. It should be noted that Teacher's day is observed on the occasion of Radhakrishnan's birthday in his honor in India. And his arguments in this book come directly from various original sources along with his wisdom.
The book touches upon karma, dharma, the Hindu philosophy, its origins and evolution, four stages of life, the archaic Hindu society system (the caste system) and also discusses some of the motivations of each. The authors pays special attention to the evils of caste system, how it originated and how it devolved to something base. He also spends considerable time in showing the merits of the caste system as it was meant to be or atleast what the original intention for it was. He compares it to the alternatives like subordination (slave system) and extermination (red indians). I do not have enough knowledge on the subject and more context on the origins would certainly help me form an opinion so I merely concur with his conclusion on the topic:
"But soon these special forms were regarded as a sort of spiritual monopoly, and ideas of superiority and inferiority developed. The institution of caste came into being for the development of society and the welfare of society today demands a breaking down of all suspicion of monopoly."
The book ends with this, an unquestionable need for today's world:
"Leaders of Hindu thought and practice are convinced that the times require, not a surrender of the basic principles of Hinduism, but a restatement of them with a special reference to the needs of a more complex and mobile social order. Such an attempt will only be the repetition of a process which has occurred a number of times in the history of Hinduism. The work of readjustment is in process. Growth is slow when roots are deep. But those who light a little candle in the darkness will help to make the whole sky aflame."
One of the problem for the modern day Hindu is the sheer number of books or scriptures which are present. Where do you even start? There are Vedas, the Upnishads, the Puranas and the epics Ramayana and Mahabharata. The Bhagvata Gita, a part of the epic Mahabharata is perhaps the most recognized scripture of Hinduism.
With that being said, this book by S. Radhakrishnan is a welcome reprieve to the conundrum. I would recommend this book to anyone remotely interested in Hinduism. It is a short but dense and challenging read. It should be noted that Teacher's day is observed on the occasion of Radhakrishnan's birthday in his honor in India. And his arguments in this book come directly from various original sources along with his wisdom.
The book touches upon karma, dharma, the Hindu philosophy, its origins and evolution, four stages of life, the archaic Hindu society system (the caste system) and also discusses some of the motivations of each. The authors pays special attention to the evils of caste system, how it originated and how it devolved to something base. He also spends considerable time in showing the merits of the caste system as it was meant to be or atleast what the original intention for it was. He compares it to the alternatives like subordination (slave system) and extermination (red indians). I do not have enough knowledge on the subject and more context on the origins would certainly help me form an opinion so I merely concur with his conclusion on the topic:
"But soon these special forms were regarded as a sort of spiritual monopoly, and ideas of superiority and inferiority developed. The institution of caste came into being for the development of society and the welfare of society today demands a breaking down of all suspicion of monopoly."
The book ends with this, an unquestionable need for today's world:
"Leaders of Hindu thought and practice are convinced that the times require, not a surrender of the basic principles of Hinduism, but a restatement of them with a special reference to the needs of a more complex and mobile social order. Such an attempt will only be the repetition of a process which has occurred a number of times in the history of Hinduism. The work of readjustment is in process. Growth is slow when roots are deep. But those who light a little candle in the darkness will help to make the whole sky aflame."
January 12, 2021
Lovely book. Deep, thoughtful.
I thought this was a brilliant book. It's a collection of 4 of S.Radhakrishnan's lectures, some of which resonated with me very strongly. The second chapter in particular was about the conflict of religions and how hinduism has absorbed and adapted with various religions in the course of millenia - the thrust of the argument is still valid; believing that your way alone is full of light while other religions labour in deep darkness is a sure way to strife. There are parts that wont sit well with our times - references to savages, cultured and uncultured tribes, higher being vs. the not quite so, mixing amongst castes, eugenics etc. Yet these can be forgiven since SR was a man of his times, his views naturally moulded by the times he lived in. The book was written almost. 100 years ago and is bound to reflect some thoughts from then. He does somewhat defend caste but ends the note on castes with a clear view that this structure has now turned exploitative. This book needs to be read particularly for the second chapter/ lecture. The views espoused there are true for now and at least some bits of that lecture should be compulsory reading for us in India.
I thought this was a brilliant book. It's a collection of 4 of S.Radhakrishnan's lectures, some of which resonated with me very strongly. The second chapter in particular was about the conflict of religions and how hinduism has absorbed and adapted with various religions in the course of millenia - the thrust of the argument is still valid; believing that your way alone is full of light while other religions labour in deep darkness is a sure way to strife. There are parts that wont sit well with our times - references to savages, cultured and uncultured tribes, higher being vs. the not quite so, mixing amongst castes, eugenics etc. Yet these can be forgiven since SR was a man of his times, his views naturally moulded by the times he lived in. The book was written almost. 100 years ago and is bound to reflect some thoughts from then. He does somewhat defend caste but ends the note on castes with a clear view that this structure has now turned exploitative. This book needs to be read particularly for the second chapter/ lecture. The views espoused there are true for now and at least some bits of that lecture should be compulsory reading for us in India.
January 9, 2016
This is my first book which comments on the Hindu way of living. When a former President of India is an author of a book, You have to read it. S. Radhakrishnan was undoubtedly a highly intellectual person. He has very successfully described the transition of Hindu religion over the centuries. How Hinduism has succeeded in gathering thousands of tribes and communities as followers. How the religion has sustained so far and it doesn't look like it will perish in near future. What makes Hinduism the most tolerant religion. And such endless questions have been answered in this book.
A must read for every Hindu and for those who want to know about this diverse religion.
A must read for every Hindu and for those who want to know about this diverse religion.
March 12, 2023
American Christianity dismisses Hinduism as polytheistic and pagan. As it turns out, the popular view of Hinduism is wrong. Hinduism tolerates polytheism, but at its core is a monotheistic religion. Hinduism even has a hint of trinitarian theology. Who knew?
The primary distinction between Hinduism and Christianity is their conception of the one God. For the Hindu, God is the impersonal absolute. The personal Brahman a lower manifestation and, along with Vishnu and Shiva, forms the trinity of the supreme divinity.
Another useful distinction is that the Hindu scriptures are not revelations in that they are not inspired in the Christian or Muslim sense.
The primary distinction between Hinduism and Christianity is their conception of the one God. For the Hindu, God is the impersonal absolute. The personal Brahman a lower manifestation and, along with Vishnu and Shiva, forms the trinity of the supreme divinity.
Another useful distinction is that the Hindu scriptures are not revelations in that they are not inspired in the Christian or Muslim sense.
August 15, 2020
Written by our ex-President Dr S Radhakrishnan, this is a very good and short read on Hinduism. It sheds light on how Hinduism evolved, the core principles of it, its accommodativeness and tolerance towards the some things while steadfastness to certain principles on the other. It also explains how the evolution of society has had an impact and how Hinduism has been able to grow with each passing millennia to be with the times, while still retaining a continuity. Strongly recommend for anyone interested to know more about Hinduism in less than 100 pages.
January 24, 2014
Dr. Radhakrishnan explores the mysticism of all the religions and gives a beautiful work about the philosophy of Hinduism. A must read book for people of all sects. If you want to understand religion then this is the text for you! :-)
December 3, 2021
I really liked the first half and found it insightful, but the second half, particularly when explaining the necessity of India's caste system and the definition of reincarnation presented to that end seemed at odds with ideas presented in the first half of the book.
January 16, 2016
Good to get started reading books written by the great philosopher.
August 25, 2024
The syncretism Mahatma Gandhi advocated is largely lost. Our society is more polarised than ever, and the ability to imbibe wisdom from multiple traditions is rarely advocated, at least not honestly any more. S Radhakrishnan wrote mostly on Hinduism, but was an exceptional scholar on comparative religion (Joseph Campbell & Paul Brunton also spring to mind) & an advocate on the meeting of cultures & minds. His commentaries on the ‘Bhagawad Gita’ and the ‘Upanishads’ are among the most insightful books I have read.
This book largely covers the principal tents of Hinduism, but as is the case with any of his books, the coverage is deep. There is a bewildering amount of literature and myriad difference practices in Hinduism, and yet, there is an underlying acknowledged cohesion of essential beliefs. The emphasis for humans has always been right conduct, uploading Dharma and the realization of the truth. The Vedas are regarded as the oldest and cover practices to be followed. The Upanishads, Brahma Sutra & the Bhagawad Gita are deeply philosophical covering complex life situations, methods for self-realization and our relationship with the world. There is strong emphasis on individual pursuit and hence Hinduism was never organized to erase anything, however, one may disbelieve it. As Dr Radhakrishnan points out, the infusion of this spirit in daily life has meant that while many struggle to succinctly explain concepts such as Dharma, Karma, Brahman & others, they have an innate understanding. There are thought provoking conversations of concepts we still grapple with. For instance, the concept of Maya indicates that the world we see is not the literal truth (quantum science tells us that as well). How much of reality exists vs is created by our conscious observation & actions? Brahman, is distinct from the world but all pervasive and is in and around us. This relation is difficult conceptually and Dr Radhakrishnan mentions that the greatest Hindu philosopher Adi Shankara also acknowledged that. The greatest failing of Hindu society is probably the degeneration of caste into a tool for discrimination. Dr Radhakrishnan explains that the origins of caste unambiguously indicate that it was a method of promoting diversity and orderly coexistence. Many other societies tackled diversity by simply eliminating that which was different (this continues into the present day in many countries), while this never happened with Hinduism. Caste was intended as an affirmation of and need to manage diversity as many different races took root and flourished in India.
This is a book which does not venture into more specific religious teachings but is more intended to explain the central philosophies of Hinduism. As with his other books I have read, it does so very eloquently. Dr S Radhakrishnan’s work should be read more, recalled more and quoted more. We would have a better world.
This book largely covers the principal tents of Hinduism, but as is the case with any of his books, the coverage is deep. There is a bewildering amount of literature and myriad difference practices in Hinduism, and yet, there is an underlying acknowledged cohesion of essential beliefs. The emphasis for humans has always been right conduct, uploading Dharma and the realization of the truth. The Vedas are regarded as the oldest and cover practices to be followed. The Upanishads, Brahma Sutra & the Bhagawad Gita are deeply philosophical covering complex life situations, methods for self-realization and our relationship with the world. There is strong emphasis on individual pursuit and hence Hinduism was never organized to erase anything, however, one may disbelieve it. As Dr Radhakrishnan points out, the infusion of this spirit in daily life has meant that while many struggle to succinctly explain concepts such as Dharma, Karma, Brahman & others, they have an innate understanding. There are thought provoking conversations of concepts we still grapple with. For instance, the concept of Maya indicates that the world we see is not the literal truth (quantum science tells us that as well). How much of reality exists vs is created by our conscious observation & actions? Brahman, is distinct from the world but all pervasive and is in and around us. This relation is difficult conceptually and Dr Radhakrishnan mentions that the greatest Hindu philosopher Adi Shankara also acknowledged that. The greatest failing of Hindu society is probably the degeneration of caste into a tool for discrimination. Dr Radhakrishnan explains that the origins of caste unambiguously indicate that it was a method of promoting diversity and orderly coexistence. Many other societies tackled diversity by simply eliminating that which was different (this continues into the present day in many countries), while this never happened with Hinduism. Caste was intended as an affirmation of and need to manage diversity as many different races took root and flourished in India.
This is a book which does not venture into more specific religious teachings but is more intended to explain the central philosophies of Hinduism. As with his other books I have read, it does so very eloquently. Dr S Radhakrishnan’s work should be read more, recalled more and quoted more. We would have a better world.
October 1, 2022
This book is a compilation of lectures given by our late president S. Radhakrishnan who was also the Education Minister of India. I don't know much about him and haven't read any of his work before this book, however this book encapsulates his views on Hindu Life and how he perceives the world around him.
I would not give you a break-up of what's in the chapters but an honest reaction to what I understood from this book. This book throws light on various facets of Hindu Life. From its beginning at the banks of River Indus in Punjab and then assimilation into the plains of Ganges and down south, Hindu culture is about acceptance and assimilation of ideas of different aboriginal tribes, Non Aryans, Dravidians and Aryans into Hindu fold. The first chapter explains religious or spiritual experience is of self-ceritfying character. It says Hindu attitude to religion is not acceptance of academic abstractions but insights into nature of life. This is quite interesting because spiritual journey cannot be explained through intellect and reason and yet Hindu religion is not averse to reason and fully accepts critique of its commentary mentioned in vedas or Puranas. The author explains that in this form Hindu religion is unique because the Christian theology followed in Europe has its root in adherence to mechanical authority.
In the second chapter 'Conflict of Religion' Dr. Radhakrishnan gives account of how different religions can coexist with one another and still benefit each other. He discourages the practice of conversion by force and coercion and gives Hindu religion's example of suggestion and persuasion. If any caste or creed, tribe assimilated in Hindu religion, it was free to keep its name and traditions, but only through suggestions its content and forms were changed.
I would not give you a break-up of what's in the chapters but an honest reaction to what I understood from this book. This book throws light on various facets of Hindu Life. From its beginning at the banks of River Indus in Punjab and then assimilation into the plains of Ganges and down south, Hindu culture is about acceptance and assimilation of ideas of different aboriginal tribes, Non Aryans, Dravidians and Aryans into Hindu fold. The first chapter explains religious or spiritual experience is of self-ceritfying character. It says Hindu attitude to religion is not acceptance of academic abstractions but insights into nature of life. This is quite interesting because spiritual journey cannot be explained through intellect and reason and yet Hindu religion is not averse to reason and fully accepts critique of its commentary mentioned in vedas or Puranas. The author explains that in this form Hindu religion is unique because the Christian theology followed in Europe has its root in adherence to mechanical authority.
In the second chapter 'Conflict of Religion' Dr. Radhakrishnan gives account of how different religions can coexist with one another and still benefit each other. He discourages the practice of conversion by force and coercion and gives Hindu religion's example of suggestion and persuasion. If any caste or creed, tribe assimilated in Hindu religion, it was free to keep its name and traditions, but only through suggestions its content and forms were changed.
December 14, 2023
As someone who is born and raised in Hindu family and is book stirred my interest in understanding of how Hinduism views life, boy was I in for a ride, just like every other religious book shits on any other religion but their own, this book is no different. I am in no way proponent of either of these religions and I believe that they have many shitty things to talk about them but let’s just focus on this book for now.
Praising of Hindu way and how Islam and Christianity are inferior theme is a theme you will encounter many times in this book. Given the writer is writing this book around the time India got independent I find this non surprising. What’s surprising to me is though how casteism is defended, and used to be defended, to show that it has been working out for so many years and we should continue to practice is especially 60-70 years after this book is written baffles me, I cringed to see how the formal president of India had these views. He is also saying how Indian women are having relationships with white men only for them to leave them after having children and these mixed children are not fitting in the regular society. How it’s justified for women to marry into higher caste but it’s not in order of things to marry into lower caste as it disturbs the fabric of society.
These are the things which are written in this book and and my belief atheism is further cemented. I would not recommend this book. It’s not healthy if you love Hinduism or have belief in caste system or any of the scriptures that ate often quoted.
Praising of Hindu way and how Islam and Christianity are inferior theme is a theme you will encounter many times in this book. Given the writer is writing this book around the time India got independent I find this non surprising. What’s surprising to me is though how casteism is defended, and used to be defended, to show that it has been working out for so many years and we should continue to practice is especially 60-70 years after this book is written baffles me, I cringed to see how the formal president of India had these views. He is also saying how Indian women are having relationships with white men only for them to leave them after having children and these mixed children are not fitting in the regular society. How it’s justified for women to marry into higher caste but it’s not in order of things to marry into lower caste as it disturbs the fabric of society.
These are the things which are written in this book and and my belief atheism is further cemented. I would not recommend this book. It’s not healthy if you love Hinduism or have belief in caste system or any of the scriptures that ate often quoted.
March 7, 2024
Written by renowned philosopher Sarvepalli Radhakrishnan, "The Hindu View of Life" offers a concise introduction to Hinduism's core beliefs and practices. Radhakrishnan's writing style is clear and engaging, making complex philosophical concepts understandable to a broad audience.
The book doesn't get bogged down in the vast mythology of Hinduism. Instead, it focuses on core principles like Dharma (righteous duty), Karma (cause and effect), and Moksha (liberation). This provides a solid foundation for understanding the religion's essence. Radhakrishnan draws connections between Hinduism and other world religions, fostering a more inclusive understanding.
The book's perspective reflects the early 20th century. Some views on social structures, like the caste system, might not reflect contemporary interpretations of Hinduism. Given its brevity, the book can't delve deeply into the religion's diverse traditions and practices. It offers a starting point, but further exploration may be necessary for a comprehensive understanding. The book can be seen as somewhat defensive, aiming to present Hinduism in a positive light to a Western audience.
"The Hindu View of Life" remains a valuable resource for anyone seeking an introduction to Hinduism's core philosophical tenets. Radhakrishnan's clear explanations and comparative approach make it a good starting point for further exploration.
The book doesn't get bogged down in the vast mythology of Hinduism. Instead, it focuses on core principles like Dharma (righteous duty), Karma (cause and effect), and Moksha (liberation). This provides a solid foundation for understanding the religion's essence. Radhakrishnan draws connections between Hinduism and other world religions, fostering a more inclusive understanding.
The book's perspective reflects the early 20th century. Some views on social structures, like the caste system, might not reflect contemporary interpretations of Hinduism. Given its brevity, the book can't delve deeply into the religion's diverse traditions and practices. It offers a starting point, but further exploration may be necessary for a comprehensive understanding. The book can be seen as somewhat defensive, aiming to present Hinduism in a positive light to a Western audience.
"The Hindu View of Life" remains a valuable resource for anyone seeking an introduction to Hinduism's core philosophical tenets. Radhakrishnan's clear explanations and comparative approach make it a good starting point for further exploration.
May 4, 2018
I read this book at a time when I was exasperated with what seemed like a life without roots. Most of us, born in families that are Hindu only by name and not in spirit, sometimes wonder what it is to be a Hindu. Radhakrishnan's other work 'Indian Philosophy' captures the development of Indian thought over the millennia but is too encyclopedic to be a reliable resource. So I picked up this one in turn.
In essence, the book will tell you that a person's Hindu-ness is not a geographical accident or their allegiance to cow-worshipping statutes, or whether one invites a Brahmin for a yagna 'party'. To be Hindu, in principle, requires the awareness of the metaphysical Self and the belief that one can reach this kind of awareness.
Reading this would also help one compare Dharma with the mess that we perpetuate these days in the name of Hindutva. There are instances when Radhakrishnan supports Brahminism, insisting that the high-minded Hindu must be protected from the vagaries of routine life. But it is all in good taste.
In essence, the book will tell you that a person's Hindu-ness is not a geographical accident or their allegiance to cow-worshipping statutes, or whether one invites a Brahmin for a yagna 'party'. To be Hindu, in principle, requires the awareness of the metaphysical Self and the belief that one can reach this kind of awareness.
Reading this would also help one compare Dharma with the mess that we perpetuate these days in the name of Hindutva. There are instances when Radhakrishnan supports Brahminism, insisting that the high-minded Hindu must be protected from the vagaries of routine life. But it is all in good taste.
September 23, 2017
A must read for all those who wish to get a broad insight of Hinduism.the book talks about the spiritual,historical,geographical,economical and political aspects of Hinduism.The author beautifully put forward the reason,validity and importance of caste system and the structure of society.book also gives a brief idea about the theory of rebirth,stages of life,purpose and the idea of spirit.A Hindu view of life can modify uniformity with unity amidst the society.
In the present context it is very important for us to understand our great culture,it's history,it's learning and carry this lamp of spiritual knowledge to the far reaching lands.
In the present context it is very important for us to understand our great culture,it's history,it's learning and carry this lamp of spiritual knowledge to the far reaching lands.
July 7, 2021
This is quite an outstanding book. Sarvepalli Radhakrishnan was an erudite person and the philosopher President of India.
This book consists of four lectures that he delivered on various aspects of Hinduism. His learning comes through easily, as well as his balanced view of life. As a proud Hindu, he does tend to praise Hindu philosophy, and there is much that we must admire in original Hindu thought.
However, as he also states, much of the original thought has been corrupted. This is a statement of fact, but he does not offer us a way forward. He can't.
Read the book slowly. Keep it aside and come back to it again. Refer to it from time to time. This is an excellent book.
This book consists of four lectures that he delivered on various aspects of Hinduism. His learning comes through easily, as well as his balanced view of life. As a proud Hindu, he does tend to praise Hindu philosophy, and there is much that we must admire in original Hindu thought.
However, as he also states, much of the original thought has been corrupted. This is a statement of fact, but he does not offer us a way forward. He can't.
Read the book slowly. Keep it aside and come back to it again. Refer to it from time to time. This is an excellent book.
March 25, 2017
Dr. Sarvapalli Radhakrishnan packs a power punch in this small package just 95 pages long. For anyone looking to get introduced to Hinduism or who wants to rediscover it I would say this is the best book to start that journey...
".....Hinduism is a movement, not a position; a process not a result;a growing tradition, not a fixed reveleation.Its past history encourages us to believe that it will be found equal to any emergency that the future may throw up, whether in the field of thought or history....."
".....Hinduism is a movement, not a position; a process not a result;a growing tradition, not a fixed reveleation.Its past history encourages us to believe that it will be found equal to any emergency that the future may throw up, whether in the field of thought or history....."
June 1, 2020
An excellent exposition of Hinduism and the way it believes life should be led. I found myself in near-complete agreement with most of what Dr Radhakrishnan writes except for the sections on caste, marriage, and women. However, considering the twin facts that he himself calls for Hinduism to gradually progress and that the book was written close to a century ago, I think the author would agree with the more equitable views that are increasingly becoming the norm today.
The book is brief, beautiful, and scholarly. Would definitely recommend it to anyone interested in Hinduism.
The book is brief, beautiful, and scholarly. Would definitely recommend it to anyone interested in Hinduism.
April 1, 2023
A 100 year old book - amazing how many parts are still highly relevant, especially the social commentary.
The book is addressed to western world, especially British yet its a good read for us - the Macaulay species, to get a perspective on Hindu view of life by an erudite Indian philosopher, statesman, and scholar
The book is addressed to western world, especially British yet its a good read for us - the Macaulay species, to get a perspective on Hindu view of life by an erudite Indian philosopher, statesman, and scholar
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