“It is mockery to offer religion to a starving man.” – SwamiVivekananda
Introduction
Swami Vivekananda (1863-1902), originally known as Narendranath Dutta, hailed from an affluent Kayastha family in North Calcutta, with his father, Biswanath Dutta, being a progressive-minded lawyer. He was inspired by her mother and said, “I am indebted to my mother for the efflorescence of my knowledge”. He was a good reader and very knowledgeable. He also translated Spencer’s book Education (1861) into Bengali. His spiritual journey commenced under the guidance of Sri Ramakrishna Paramahamsa, who encouraged him to recognize his potential beyond the confines of marriage and domestic responsibilities.
Following Ramakrishna’s passing, Vivekananda departed from the monastery to embark on a wandering journey across the country. This expedition allowed him to intimately understand the challenges faced by the people, ranging from poverty and disability to diseases, ignorance, and superstitions. Recognizing the multifaceted issues, he emphasized the necessity for both secular and spiritual knowledge among the populace.
Vivekananda advocated for using religion as a source of strength stating “Back to Gita”and sought material support for India’s social upliftment during his travels to America. His impactful opening speech at the Parliament of Religions in Chicago in 1893 catapulted him to instant celebrity status, impressing fellow delegates and the American press with his profound knowledge of both Indian and Western philosophy. He also established Hindu College at Calcutta with David Hare and Alexander Dutt.
Despite his influential position, Vivekananda maintained a distance from organized politics. Instead, he is regarded as a pivotal figure in the modernization of Hinduism, challenging traditional beliefs. Deeply concerned about his country, he envisioned a cohesive India characterized by empathy for the poor and unity in human life.
Vivekananda strongly believed in the dynamism of life, asserting that change is a sign of vitality while stillness signifies decay. Consequently, he argued for interpreting traditions in alignment with evolving social and historical requirements. He emphasized that true change must begin in the minds of individuals before manifesting in action.
In 1897, Vivekananda founded the Ramakrishna Mission for social science, playing a crucial role in the renaissance and reformation of Hindu society. The Headquarters of Ramakrishna Mission is at Belur Math (West Bengal). His philosophy of Neo-Vedanta aimed at enhancing the cultural strength of Hinduism through reformation, with the expectation that this would pave the way for nationalism. Vivekananda’s legacy endures as a beacon of social and spiritual welfare, embodying a harmonious blend of tradition and progressive thought.
Table of Contents
His major works
- Karma Yoga published in 1896 is a book of lectures by Swami Vivekananda.
- Raja Yoga published in 1896 which is his interpretation of Pantanjali’s Yoga Sutras.
- Vedanta Philosophy : An Address before the Graduate Philosophical Society published in 1897.
- Lectures from Colombo to Almora (1897)
- Jnana Yoga
- Man the Maker of his own Destiny
- Bartaman Bharat
- On India and her Problem
- The East and the West
- Practical Vedanta
- Inspired Talks published in 1909
- Practical Vedanta published in 1912 which is about how Vedanta can be made practical in out day to day life
- Two Journals – Prabhuta Bharata (English) and Udbhodan (Bengali)
Philosophy of Neo-Vedanta
The essence of Vedanta philosophy asserts that God is real and deems the visible world as unreal. Consequently, the individual’s objective is the merging of their soul with the supreme soul, referred to as Liberation, attainable through genuine knowledge. He attributed the idea of meditation in Kanyakumari. For him freedom is the keynote to Spiritual life. He further explained three elements of soul – Sattva (Purity), Rajas (Activity) and Tamas (Darkness – Destruction). Social evils are not due to religion but fault in which religion is applied to social life.
Vivekananda’s Neo-Vedanta philosophy encompasses three fundamental principles:
- Vedanta philosophy advocates the unity of God and humanity, leading to the solidarity of the entire universe.
- It champions selfless actions in the service of humanity, considering such service as an act devoted to God.
- Neo-Vedanta promotes the principles of Universal Tolerance, recognizing various religious faiths as diverse paths toward the ultimate goal of liberation.
Therefore, Neo-Vedanta emphasizes the values of Service, Sacrifice, and Freedom.
Nationalism and Social Reforms
Vivekananda is acknowledged as a prophet of Indian Nationalism, envisioning the rise of a robust and self-assured India that would disseminate the principles of Vedanta philosophy worldwide. According to him, the primary determinant in India’s historical trajectory is religion, with social reforms considered as secondary elements. He ardently advocated for a religiously grounded form of Nationalism, asserting that religion serves as the backbone of a nation’s existence.
Expressing profound criticism of British rule in India, Vivekananda decried the exploitation of India’s natural resources and raw materials across various socio-economic domains. Despite the diverse languages, cultures, and religions within India, he contended that a common spiritual essence binds all Indians together, urging them to be fearless in asserting their rights.
Vivekananda called upon the educated stratum of society to utilize their knowledge for fostering unity among the people, emphasizing the spirit of unity in diversity. He deemed the independence of the masses’ minds crucial for nurturing India’s national spirit, encouraging the declaration of fraternity among all Indians, transcending caste, language, and religious differences. Vivekananda is described as the ‘Tamer of Souls’ of India. His theory of social change based on the Indian conception of history. He was a believer in moderation with regard to social change. He considered social customs are the result of the arrangements of society for self preservation. According to Vivekananda, the problem of India could not be solved except by the social basis of nationalism.
The core tenets of Vivekananda’s concept of Nationalism encompassed:
- Unity among the Indian populace, irrespective of diversity.
- Promotion of social solidarity by eradicating the drawbacks of the caste system.
- Recognition of similarities in the teachings of various religions.
- Devotion of one’s life to social service and the awakening of national consciousness, particularly among the youth, to cultivate a sense of national spirit in India.
Stages of Human Progress
Swami Vivekananda’s vision for human progress was deeply rooted in his critique of the Caste System, which he vehemently denounced as contrary to the essence of Hinduism. However, he employed the analogy of the Hindu caste system to delineate the stages of human development, viewing it as a form of social stratification.
In this framework, he associated each caste with a fundamental principle:
- Brahman represented Knowledge.
- Kshatriya embodied the Order.
- Vaishya symbolized Commerce.
- Shudra signified the triumph of equality.
Vivekananda envisioned the ideal societal condition when these four principles—knowledge, protection, economic activities, and equality—were synthesized, leading to the overall development of Indian society. He believed that true progress lay in achieving a state where equality could be maintained through a pursuit of moral progress.
Critical of Socialism
While being critical about socialism, he recognized the challenges in achieving moral progress amid poverty and starvation. In order to address these issues, he embraced socialism, stating that ‘I am a socialist not because I think it is a perfect system, but half a loaf is better than no bread.’
His critique of socialism stemmed from its consistent focus on material progress, as he believed that the elevation of material needs played a limited role in human progress. In his view, true progress could be attained through moral and spiritual development rather than a sole emphasis on material advancement.
Gospel of Humanism
He espouses Humanism, aligning it with his unwavering faith in spiritualism. His conceptualization of humanity and its inherent value revolves around the idea that genuine worth is realized when individuals transcend their primal, animalistic instincts and dedicate themselves to the relentless pursuit of perfection. According to his philosophy, human beings possess an innate virtue that should be nurtured continuously, viewing life as a transformative journey from lower truths to higher truths.
Fundamental to his ideology is the belief that self-regulation and self-governance constitute the foundational virtues individuals should aspire to develop. In his perspective, he emphatically states that “Men are more valuable than all the wealth of the world.” This valuation is grounded in the conviction that humans, as paragons of virtue, have the potential to leverage their power for benevolent deeds, liberating the oppressed, and achieving remarkable feats on Earth.
Famous Quotes of Vivekananda
- “I am proud to belong to a religion which has taught the world both tolerance and universal acceptance.”
- “It is mockery to offer religion to a starving man.”
- “The soil of India is my highest heaven; the good of India is my good.”
- “Let a new India arise out of the peasant’s cottage grasping the plough; out of the hearts of the fisherman, the cobbler and the sweeper.”
- “To make a great future India, the whole secret lies in organization, accumulation of power, coordination of wills.”
- “Education is the manifestation of the perfection already in man”
- “India must conquer the World and nothing less than that is my ideal.”
- “Arise, awake and do not stop until the goal is reached.”
- “You cannot believe in God until you believe in yourself.”
- “External nature is only internal nature writ large.”
Comments on Vivekananda
- Vivekananda saved Hinduism, Saved India – Rajagopalachari
- Vivekananda was a maker of Modern India – Subash Chandra
Conclusion
In conclusion, Swami Vivekananda emerges as a visionary leader who left an indelible mark on modern India. His transformative journey from Narendranath Dutta to Swami Vivekananda, guided by the teachings of Sri Ramakrishna Paramahamsa, led him to recognize the multifaceted challenges faced by the people. Vivekananda’s impactful presence on the global stage, particularly at the Parliament of Religions in 1893, showcased his profound knowledge and marked the beginning of his influential role in shaping India’s destiny.
A proponent of Neo-Vedanta, Vivekananda’s philosophy emphasizes the unity of God and humanity, selfless service, and universal tolerance. His contributions extend beyond spirituality to encompass nationalism and social reforms. He envisioned a united India, free from the shackles of caste divisions, emphasizing the role of religion in fostering national spirit.
Vivekananda’s criticism of socialism, coupled with his advocacy for humanism, reflects a nuanced perspective on progress—where moral and spiritual development are deemed essential. His famous quotes resonate with a deep sense of pride in Indian heritage and a call for individual empowerment. Swami Vivekananda’s enduring legacy lies in his ability to harmonize tradition with progressive thought, offering a timeless vision for a united, spiritually enriched, and socially uplifted India.
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