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It is quite understandable that an ordinary mortal like Dr. Radhakrishnan is illusioned about Lord Krsna, since even the residents of the heavenly planets are illusioned about Him

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"it is quite understandable that an ordinary mortal like Dr. Radhakrishnan is illusioned about Lord Krsna, since even the residents of the heavenly planets are illusioned about Him"

Other Books by Srila Prabhupada

Renunciation Through Wisdom

The spiritual preceptors who have delved into the scriptures to make an unbiased study of this phenomenon are scholars far more advanced than Dr. Radhakrishnan. Yet it is quite understandable that an ordinary mortal like Dr. Radhakrishnan is illusioned about Lord Kṛṣṇa, since even the residents of the heavenly planets are illusioned about Him. As stated in the Śrīmad-Bhāgavatam (1.1.2), muhyanti yat sūrayaḥ: "By Him even the great sages and demigods are placed into illusion." The earth planet is way down in the seventh position among the fourteen planets in this cosmic system, so its residents are endowed only with meagre potency.
Renunciation Through Wisdom 4.3:

From the writings of Dr. Radhakrishnan one can easily prove how he is perplexed in trying to fathom the science of Kṛṣṇa consciousness. He tries to present Lord Kṛṣṇa as an extraordinary human being and a historical figure of India, but the Bhagavad-gītā makes such a task impossible. In his "Introductory Essay" (page 30) he writes:

In the Gītā Kṛṣṇa is identified with the Supreme Lord, the unity that lies behind the manifold universes, the changeless truth behind all appearances, transcendent over all and immanent in all. He is the manifested Lord, making it easy for mortals to know, for those who seek the Imperishable Brahman reach Him no doubt but after great toil. He is called Paramātmān.

How can we identify a historical individual with the Supreme God? The representation of an individual as identical with the universal Self is familiar to Hindu thought. In the Upaniṣads, we are informed that the fully awakened soul, which apprehends the true relation to the Absolute, sees that it is essentially one with the latter and declares itself to be so.

But the jīva's becoming "essentially one" with the Lord is not the last word in spiritual life. Of course, Śrīpāda Śaṅkarācārya propagated this idea so that atheists could at least come to this level of realization. But beyond this is the realm of the Supreme Absolute Personality of Godhead. Having entered the sphere of transcendence, if one does not perceive the supreme transcendental personality, one's spiritual practice remains incomplete due to contaminated intelligence, and one has to return to the realm of materialism. Though claiming that the world is an illusion—jagan mithyā—such an unsuccessful transcendentalist then becomes entangled in political, social, and altruistic affairs.

Dr. Radhakrishnan has never directly perceived the supreme transcendental personality, Lord Śrī Kṛṣṇa. Although Lord Kṛṣṇa is right in front of him, he cannot see Him, and thus out of delusion he calls Him a historical person. Genuine Indian religious philosophy teaches that there are both oneness with God and difference from Him. This concept of simultaneous oneness and difference has been termed viśiṣṭādvaita, dvaitādvaita, śuddhādvaita, and acintya-bhedābheda-tattva. If this esoteric concept were false, then Kṛṣṇa would not be worshiped throughout India, practically in every home. He is worshiped not as a historical figure but as the Supreme Lord. Kṛṣṇa's position as the Supreme Godhead is firmly established by the authoritative text Śrīmad-Bhāgavatam, which is the natural commentary on and essence of the Vedānta-sūtra and the Gāyatrī mantra. Many scholarly Māyāvādīs far more erudite than Dr. Radhakrishnan have tried to shake the faith of the general populace, but since time immemorial Kṛṣṇa temples have mushroomed by the millions—a slap in the face for the Māyāvādīs and atheists, who claim the Lord Kṛṣṇa is an ordinary mortal. In the future also, more Kṛṣṇa temples will be built to frustrate the agnostics and nonbelievers. All Viṣṇu temples are authorized by the scriptures and ācāryas. It hardly seems likely that, just for the sake of Dr. Radhakrishnan, the entire Indian population is going to strike a compromise with Māyāvāda philosophy.

Indian history is filled with accounts of many brilliant heroes who lit up the heavens with their fame. Why have the many sages and philosophers left aside these brilliant suns and chosen only Śrī Kṛṣṇa, Śrī Rāma, and Their expansions to worship as the Supreme Godhead? The spiritual preceptors who have delved into the scriptures to make an unbiased study of this phenomenon are scholars far more advanced than Dr. Radhakrishnan. Yet it is quite understandable that an ordinary mortal like Dr. Radhakrishnan is illusioned about Lord Kṛṣṇa, since even the residents of the heavenly planets are illusioned about Him. As stated in the Śrīmad-Bhāgavatam (1.1.2), muhyanti yat sūrayaḥ: "By Him even the great sages and demigods are placed into illusion." The earth planet is way down in the seventh position among the fourteen planets in this cosmic system, so its residents are endowed only with meagre potency.

Among the countries of this meagre planet earth, Bhārata-varṣa, or India, is the best because since the dawn of creation Indian sages have exhibited the most exceptional skill in pursuing the esoteric spiritual science. In days of yore, these sages could communicate with the higher planetary systems. But today India is in such a bad condition that we are not willing to follow the instructions of previous sages. We are willing to accept Kṛṣṇa as a historical figure, but by devious means we try distort His instructions with confusing philosophical jargon. This is proof of India's undesirable state. India now has become eager to do away with the real God and replace Him with many fake Gods. This is the greatest misfortune for India.