Dr. Radhakrishnan on Buddhism: A Glance
Summary
This article by S. G. Kantawala examines the exposition and evaluation of Buddhism by Sarvepalli Radhakrishnan. It establishes that Radhakrishnan, an illustrious scholar-statesman and philosopher, wrote extensively on Buddhist religion and philosophy in his various works. The article focuses specifically on his treatment of Buddhism in *Indian Philosophy*, Vol. I, *Gautama, the Buddha* (Proceedings of the British Academy Vol. XXIV), and *Dhammapada* (OUP, 1950). It notes that Radhakrishnan discusses the Buddhist religion and philosophy in two chapters of *Indian Philosophy*, Chapter VII "Ethical Idealism of Early Buddhism" and Chapter X "Buddhism as a Religion," as well as in an Appendix. The main argument is that Radhakrishnan approaches the history of philosophy as a philosopher using scholarship to extract underlying thoughts from words, rather than as a mere philologist. The author highlights that Radhakrishnan is fair, appreciative, and comparative in his exposition. He identifies Buddhism as an original system that approximates advanced nineteenth-century scientific thought and notes the pessimistic philosophy of Schopenhauer and Hartmann as a revised version of ancient Buddhism. The article emphasizes Radhakrishnan's lucidity and his view that Buddha did not create a new dharma but adapted the venerable tradition of the Upanisads to meet the needs of his age. It also points out his constructive criticism, such as his critique of Hermann Oldenberg's concept of nirvana as annihilation, and his observation that Buddhism is essentially psychology, logic, and ethics, not metaphysics, though it later added the Abhidhamma. The evidence discussed includes Radhakrishnan's specific writings, such as *Indian Philosophy*, *Dhammapada*, and *Gautama, the Buddha*, where he pays a rich tribute to the founder. The article mentions his use of literary devices, like Arthantaranyasa, and his drawing of parallels between Eastern and Western thought, citing Heraclitus, Shelley, John the Baptist, Jesus, and T. W. Rhys Davids to illustrate commonalities in thought. Finally, the author concludes that Radhakrishnan's beautiful, elegant, and flowing style, combined with his magnanimous approach, criticism, and loyalty to original sources, makes his treatment of Buddhism live and enchanting.
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Conclusion
Dr. Sarvepalli Radhakrishnan’s exposition of Buddhism reveals a deeply sympathetic, comparative, and historically grounded approach. He evaluates the religion not as a mere relic but as a dynamic philosophical system closely aligned with modern scientific thought and the ethical core of the Upanisads. Radhakrishnan highlights Buddhism’s original contributions to democratizing spiritual ideals, though he critically notes its perceived neglect of metaphysics. His methodology emphasizes understanding thinkers within their specific historical contexts, employing creative logic and literary elegance to make ancient ideas resonate. By drawing parallels with Western philosophers and religious figures, he underscores a shared human quest for truth. Ultimately, his work demonstrates a profound intellectual integrity, offering a balanced, appreciative, and critically discerning portrait that elevates Buddhist thought to a central place in the global philosophical heritage.