THE ASIAN INDEPENDENT UK
Dr. Ramjilal,
Social Scientist and Former Principal Dyal Singh College,
Karnal (Haryana- India)
Email id.—[email protected]
Swami Vivekananda (childhood name – Narendra Nath Datta; January 12, 1863 – July 4, 1902) was a renowned thinker, a great patriot, teacher, philosopher, internationalist, humanist, a leading proponent of spiritualism, an excellent writer, a powerful orator, a social reformer, a religious figure, a sannyasi (monk), a renunciate, and a charismatic and extraordinary human being.
Narendranath become Vivekananda: A new incarnation:
Narendranath became Vivekananda when Maharaja Ajit Singh of Khetri, his supporter, friend, and disciple, confidently suggested that he adopt this new name. “Vivekananda,” derived from the Sanskrit words “Viveka” and “Ananda,” powerfully means “the bliss of discerning wisdom.” After receiving his new name, Vivekananda confidently departed from Bombay on May 31, 1893, to attend the momentous World’s Parliament of Religions in Chicago.
Expansion:
- Birth and Education:
Swami Vivekananda (childhood name – Narendra Nath Datta; January 12, 1863 – July 4, 1902) was born on January 12, 1863, in Kolkata, to his father, Vishwanath Datta, and mother, Mrs.Bhubaneshwari Devi, into a prosperous and educated family. His childhood name was Narendra Nath Datta, who later became famous as Swami Vivekananda.
Born in Kolkata to a well-educated family, his early life set the stage for his future contributions to society. Narendra Nath’s mother, Mrs. Bhubaneshwari Devi, was a spiritual and religious woman. His father, Vishwanath Datta, being a lawyer by profession, was a rational and progressive thinker. As a result, the Synthesis of spiritualism and rationalism had a lasting and indelible influence on Narendra Nath’s thinking throughout his life.
2. Formal Education:
Vivekananda began his education at Prince Bayal School in Calcutta and later enrolled in Ishwar Chandra Vidyasagar’s Metropolitan Institution. His family moved to Raipur in 1877, but by 1879, he stood out as the only student to secure first division marks in the entrance examination for Presidency College, Calcutta, eventually earning his bachelor’s degree in 1884.During his academic journey, Vivekananda exhibited not only intelligence ,but also a profound curiosity in various disciplines, including history, Sanskrit, philosophy, spirituality, religion, and science.
3. Main Subjects of Study: Influence on His Life
His studies encompassed a wide range of subjects, with a particular focus on Indian and Western philosophy, science, art, Indian classical music, religion, and literature, including both Bengali literature and Western thought. He developed a significant interest in ancient Hindu scriptures, including the Gita, Ramayana, Mahabharata, Vedanta, Upanishads, and Puranas. These texts heavily influenced his philosophy, particularly the concept of Advaita Vedanta, which emphasises non-dualism and inherent divinity as the path to realising the goal of life.
Before his association with Ramakrishna, Vivekananda was involved with the Brahmo Samaj, which advocated monotheism and a rational approach to spirituality, influenced by both Indian and Western ideas.
4. Influence of the Brahmo Samaj
The Brahmo Samaj played a crucial role in shaping Vivekananda’s philosophical outlook. Founded by Ram Mohan Roy, the movement promoted rationality, social reform, ethical living, and universalism. These principles became essential to Vivekananda’s expression of Advaita Vedanta as an inclusive and action-oriented path, highlighting the profound impact of the Brahmo Samaj on his thinking.
5. Spiritual and Philosophical Influences: Swami Ramakrishna Paramahansa
Vivekananda’s journey toward spirituality took a significant turn when he accepted Swami Ramakrishna Paramahansa as his guru. Ramakrishna’s teachings, particularly the concept of the harmony of all religions, greatly influenced Vivekananda’s philosophy. He learned the principle that “Jiva is Shiva,” meaning that serving others is akin to serving God, an idea that became central to his beliefs.
6, Influence of Western Texts
Vivekananda also engaged deeply with Western philosophical texts, studying thinkers such as David Hume, Immanuel Kant, and Charles Darwin. His interest in Herbert Spencer’s theory of evolution led to his translation of Spencer’s work *Education* into Bengali. This engagement with Western philosophy enriched his understanding of logic, philosophy, and history, ultimately sharpening his life philosophy and aligning him with international perspectives. His exposure to diverse ideas culminated in his impactful speech at the Parliament of the World’s Religions, showcasing his ability to bridge Eastern and Western thought.
7. Family difficulties: Although he was born into a wealthy aristocratic family, as his father was a lawyer in the Calcutta High Court, the family faced immense hardship after his father’s death in 1884. Financial destitution made it difficult for the family to make ends meet. These family difficulties made him more sensitive to the plight of the poor.
8. The Impact of Travels: Vivekananda travelled across India on foot, interacting with people from all walks of life, from the poor to the wealthy, and systematically refined his philosophy. He also visited and delivered lectures in countries such as Japan, China, England, Canada, America, and Germany, and propagated his ideas. During these travels, he was deeply affected by the dire situation of women, Dalits, laborers, and farmers under British imperial rule, witnessing their economic destitution and exploitation. He concluded that education and social service were the means to uplift the Dalits.
In essence, Swami Vivekananda’s life and philosophy were shaped by a rich tapestry of influences, blending ancient Indian teachings with modern Western thought to create a unique and profound spiritual legacy. As a result , his address at the World’s Parliament of Religions in Chicago in 1893 was excellent and most successful. His participation in the World’s Parliament of Religions in Chicago and his historic address not only defined his global mission, but also gave him unprecedented and unparalleled confidence and energy, propelling him on the path to becoming a global spiritual leader.
9. As an Author: Swami Vivekananda was an author who wrote a total of 20 books. Five of these works were published during his lifetime: Karma Yoga (1896), Raja Yoga (1896), Vedanta Philosophy (1896), Lectures from Colombo to Almor (1897), and Vedanta Philosophy: Lectures on Jnana Yog(1902). Additionally, two of his books,Viveka Vani (1896) and Yoga (1896), were published in the Telugu language. The remaining 15 books were published after his death.
10. As a linguist: Swami Vivekananda had a multilingual perspective on languages. He spoke 14 languages, with proficiency in Bengali, English, and Sanskrit. He believed that language should be simple and clear for effective expression of thoughts, as it is the best means to convey ideas. While he considered the mother tongue (Bengali) the most effective for self-expression, he also recognized Sanskrit as a treasure trove of knowledge from ancient Indian literature, making it essential for understanding Indian culture. Furthermore, he viewed English as a bridge connecting and the West. His lecture at the Chicago Parliament of Religions in 1893, delivered in English, significantly contributed to his global recognition.
India, being a multilingual country, reflects Swami Vivekananda’s belief that a multilingual approach is a fundamental principle for national integration, nation-building, mutual harmony, and overall national development.
11. Vision on education: Swami Vivekananda emphasised the crucial role of education in uplifting the poor in India, seeing it as vital for national progress. He argued that neglecting the masses contributed to the country’s challenges. True education, according to him, goes beyond memorisation; it develops concentration, willpower, personal initiative, and spiritual awareness.
Vivekananda advocated for an education that fosters character, mental strength, and self-sufficiency, criticising traditional systems for stifling personal growth. He promoted a holistic approach that combines secular and spiritual learning, encourages awareness, and promotes service to others, while highlighting the importance of physical strength for mental development
12. Definition of “Man-Making Education” and Its Significance: Swami Vivekananda’s “Man-Making Education” emphasizes an educational approach that fosters not only intellectual growth but also character, strength, and values. This holistic method aims to develop individuals who are knowledgeable, courageous, disciplined, and resilient, promoting self-confidence, empathy, and a sense of duty. Such education is essential for personal growth, societal responsibility, and spiritual elevation, reflecting Vivekananda’s vision of an awakened nation.
13. The Teacher as a Role Model: – Importance of Character and Integrity: A teacher’s character and integrity are crucial for effective education. They should embody strong moral values, fostering trust and moral learning in their students.
– Source of Inspiration and Guidance: Teachers are mentors who inspire students to overcome challenges and ignite a passion for learning, supporting their moral and spiritual growth.
– Embodying Ideals: Teachers must practice the ideals they teach, reflecting values such as selflessness and compassion. This authenticity helps students internalise these principles, impacting their character and worldview.
Teacher’s Role in Character Building
Teachers are vital in nurturing moral values, guiding students towards responsible citizenship. Vivekananda believed education should include both intellectual and moral development. By fostering virtues like honesty and respect, teachers help students build a strong ethical foundation. The ultimate goal of education is to develop responsible citizens, with teachers exemplifying qualities like self-discipline and compassion to inspire their students.
14. As a Social Reformer: Vivekananda, in his philosophy, opposed sacerdotalism, Brahmanism, religious rigidity, sectarianism, religious rituals, religious malpractices, and ancient myths because he believed that all of these were destructive and violent, drenching humanity in blood. Vivekananda believed that humanity had been devastated by these forces. Therefore, he said that just as rivers originating from various sources merge into the sea, similarly, people of different religions, castes, cultures, and languages have been assimilated into Indian culture due to its tolerance. Because of these inclusive ideas, he considered himself a microcosm of India. In the present context, Vivekananda’s philosophy is even more relevant and accurate.
15. A Propounder of New Theory: Vedanta Brain and Islam body — is the only hope for India: In a letter written to Mohammed Sarfaraz Husain of Nainital on June 10, 1898,Swami Vivekananda writes that the relationship between Vedanta brain and Islam boby is the only hope for India .Swami Vivekananda’s principle truly warns ordinary people against the forces that are currently spreading hatred between Hindus and Muslims 24 hours a day. He writes:
“Whether we call it Vedantism or any ism, the truth is that Advaitism is the last word of religion and thought and the only position from which one can look upon all religions and sects with love. I believe it is the religion of the future enlightened humanity… practical Advaitism, which looks upon and behaves to all mankind as one’s own soul, was never developed among the Hindus universally.
On the other hand, my experience is that if ever any religion approached to this equality in an appreciable manner, it is Islam and Islam alone. Therefore, I am firmly persuaded that without the help of practical Islam, theories of Vedantism, however fine and wonderful they may be, are entirely valueless to the vast mass of mankind. We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Koran; yet this has to be done by harmonising the Vedas, the Bible and the Koran. Mankind ought to be taught that religions are but the varied expressions of the relegion which is Oneness, so that each may choose that path that suits him best. For our own motherland a junction of the two great systems, Hinduism and Islam — Vedanta brain and Islam body — is the only hope.
(In a letter written to Mohammed Sarfaraz Husain of Nainital on June 10, 1898)
16. Opposition to Untouchabilty: In his lecture ‘Caste, Culture and Socialism’, Vivekananda challenged and warned the staunch casteists and Brahmanists:
“Whenever the Shudras opened their mouths to demand their rights, their tongues were cut off. They were beaten with whips like animals. But now, give them back their rights, otherwise, when they awaken and understand the exploitation perpetrated by you (the upper classes), they will blow you all away with a single breath. These (Shudras) are the very people who taught you civilization, and they will also bring you down. Consider how the powerful Roman civilization was reduced to dust by the Gauls.”
Vivekananda further said:
“For hundreds of years, burdened with the weight of deep-seated superstition, wasting your strength on discussions about which food to touch and which not, and crushing all of humanity under social oppression for ages, what have you achieved and what are you today?… Come, first become human beings and cast out those priests who have always been against your progress, who can never reform themselves, and whose hearts can never become broad. They are the product of centuries of superstition and oppression. Therefore, first destroy the priestly deception, break the shackles of your narrow traditions, become human beings, and look outwards. See how other nations are progressing.” This thinking influenced future social reformers, national leaders (Mahatma Gandhi), communists, and revolutionaries like Bhagat Singh (in his essay “The Untouchable Question”). However, the greatest contribution to Dalit reform and their rights was made by Dr. B.R. Ambedkar.
17. The Freedom Movement: From Violent Revolution to Mass Awakening
In the late 19th century, Swami Vivekananda, in his efforts to liberate India from the exploitation of British imperialism, even began to support armed revolution – a violent revolution. However, considering the prevailing circumstances, he inspired young ascetics and urged them to go from village to village to awaken the people of the country. His famous exhortation was, “Arise, awake, and stop not till the goal is reached.” Not only this, but he also suggested forming organizations to strengthen the mass movement. His inspiration had a profound impact on all subsequent movements.
According to Romain Rolland, Vivekananda ‘was not only a saint, but also a great patriot, orator, thinker, writer, and humanist.’’
The first Prime Minister of India Jawaharlal Nehru has rightly written : “Rooted in the past, full of pride in India’s prestige, Vivekananda was yet modern in his approach to life’s problems, and was a kind of bridge between the past of India and her present … he came as a tonic to the depressed and demoralized Hindu mind and gave it self-reliance and some roots in the past.”
While highlighting his great contribution, Netaji Subhash Chandra Bose wrote: “Swamiji harmonized the East and the West, religion and science, past and present. And that is why he is great. Our Countrymen have gained unprecedented self-respect, self-reliance and self-assertion from his teachings.”
In short, Vivekananda was not only a saint but also a great writer, a powerful orator, a social reformer, a true and outstanding patriot, a lover of humanity, a bridge-builder between the East and the West, and a source of inspiration for millions of people worldwide. His thoughts will continue to inspire future generations of youth. Therefore, his birthday is celebrated as National Youth Day.
