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The Socio-Political Philosophy of Swami Vivekananda

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The Socio-Political Philosophy of Swami Vivekananda The Socio-Political Philosophy of Swami Vivekananda by Bhaiya Subhash Chandra Prasad ISBN: 1-58112-075-3 DISSERTATION.COM 1999 Copyright © 1999 Bhaiya Subhash Chandra Prasad All rights reserved. ISBN: 1-58112-075-3 published by Dissertation.com 1999 http://www.dissertation.com/library/1120753a.htm P R E F A C E The influence of Swami Vivekananda on the INDIAN Nationalist Movement is well-known. Swami Vivekananda was not only a visionary, or a monk but a nationalist and a reformer par excellence. Many in our own country think that religion and mysticism and social amelioration and political and economic reconstruction cannot unite and declare that the secular and spiritual ideals are polar opposites. Such a notion has been responsible for the gross misrepresentations of the spirit of Indian philosophy, religion and culture, but the mystics, the saints and the sages of India prove standing refutation of this gross misconception. India’s foreign domination is also attributed to her religion which is considered to be dreamy, idealistic, fatalistic, world- denying, pessimistic and unethical and other – wordly. Swami Vivekananda’s contribution to a faithful and sympathetic representation of India’s aspirations and ideals in foreign lands cannot be gainsaid. Swami Vivekananda created not only a lofty Advaita Vedantic Ideal under a order new religious know as Ramkrishna Mission but founded a new epoch in the life of the Indian people also on social, economic, and political fronts in consistency with India’s past heritage and in harmony with the Western ideals. Swami Vivekananda is that man who has understood the Ashwath tree” having its root (One) above and branches (manifold) below and (which is) avyaya (which will never perish) Srimand Bhagwat Geeta XV – I. To my knowledge there has not been a single work so far exclusively on Swami Vivekananda’s social and political philosophy. There is a vast kproportion of iii unutilised materials with respect to his political and social views. He was a protagonist of Hindu Social ideas and a precursor of socialism. He championed in his own time the causes of the down-trodden masses and the exploited poor class. He was much in advance of his age and prophesied the rule of the proletarist. It is necessary, therefore, that a thorough study of his social and political ideals be made particularly at a time when the younger generation feels attracted to the Western ideals without looking to its own treasures suitable to its own surroundings. The present work, therefore, is a systematic study of his social and political views in the light of modern Western doctrines, for only in this way can we adequately appreciate the treasures of India’s constructive thinking on social and political ideals which are not so well-known. This work therefore, will prove a contribution to India’s social and political thought at a time when much is talked in the world-councils about peace, equality, fraternity, co-operation etc. India may make some contributions to the mitigation of tension and unrest widespread in the world. Thus subject matter of the present thesis has been divided into eight chapters. The First Chapter deals with the background of Indian Nationalism. In fact the impulse for the attainment of political freedom emanated from the religious foundations of Indian culture and civilizations. It was in point of fact a persistent endeavour on the part of national leaders at that time to defend and vindicate the ideas and ideals of India that prompted them to launch a struggle against the foreign rule. I have dealt with the circumstances of national awakening in this chapter. iv In Chapter two an attempt has been made to connect social progress with religion. I have emphasised the point that it is utterly misleading to hold as Karl Marx and his followers hold that religion is a completely other-worldly affair. The long line of saints and sages in India bears witness to the fact as to how religion has been the main principle of social change. No one can dispute the fact that all religious movements and reforms have brought about significant changes at the different period of India’s cultural history. I have pointed out in this Chapter as how Advaita is not merely a metaphysic but also a social philosophy. Chapter three focus on the metaphysical background of the Indian social and political ideology. It is definitely a certain metaphysical outlook of the Indian people as a whole that permeates through all the spheres of secular interest. There can be no dividing line between man’s metaphysical outlook and the way he conducts himself in the world I have pointed out how the basic principles of Indian social thought rooted firmly in metaphysical outlook that can cure the maladies of the present day world. Swami Vivekananda called us to these principles. The relations between individual and society have been elaborated in the elaborated in the fourth Chapter. Difference between the Western and the Indian standpoints concerts the emphasis, the East or the West lays upon this or that side of the complex problem. It may readily be admitted that society has no personality of its own and that it is the individual who builds up society. The discipline and the training of the inner world of man is the object of religion. The errors of the Western points of view v having its starting points in man’s social conditions have been clearly pointed cut in this Chapter. The limitations of the views of Darwin, Freud and Marx have been unfolded and the stress has been laid on the necessity of starting with man. In Chapter Five I have concentrated on a General review of the socio- political philosophy of Swami Vivekananda in the framework of his Advaita Vedanta. There can be no doubt that it is Swami Vivekananda who, more than any other thinker of contemporary India, has pointed our that how Advaita Vedanta entails social and political ideals which he preached and propagated. The Sixth Chapter ideals with the social and political order as envisaged in the philosophy of Swami Vivekananda. Swami Vivekananda was a democrat par excellence. Advaita philosophy supports democratic way of life. I have pointed out how Swami Vivekananda was one of the most ardent Champions of the democratic values which follows from his Advaitic outlook. The Seventy Chapter throws light on the social ideas of Swami Vivekananda. His ideas of Caste and class, the occupational basis of the divisions of early society into Varnas have been set forth in this Chapter. I have also discussed his doctrine of man making education which is certainly a corrective to many of the misconceptions and errors affecting modern education. It has been pointed out how all the evils of the present day can be traced back to the kind of education that is imparted from the primary to the university levels in Schools of colleges. Further in this Chapter vi itself I have attempted a show that for him there is no distinction between man and women, so far as the spirit is concerned. Swami Vivekananda’s political ideals and ideas have extensively discussed in the eighth chapter. The relation between the State and people, the purpose for which the State exists and the duties and obligation of the people to the State have been dealt with in this Chapter. I have explained how these political views and ideals to which he gave an effective utterance in all his speeches, follow from his own Advaita philosophy which is certainly not a reproduction of Shankara’s Advaita, but one reinterpreted by him and adopted to modern conditions. This humble work of mine owes much to the inspiration and encouragement of my loving father Sri Shyama Mohan Prasad to whom I find myself unable to express my feelings in words. The present study would not have been completed without the valuable suggestions and blessings which were very frequently showered on me by Dr. R.S. Srivastava University professor and Head of the Department of Philosophy, Ranchi University. It is needless to say that the pain-staking guidance and keen interest of Dr. P. P. Vdiyarthi, Professor of Philosophy, Ranchi University, went a long way in completing my studies. I express my heart-felt gratitude and reverence to both the erudite professors of Ranchi University. To my Principal Mr. J. D. Kishore of Jamshepdur Workers’ College I an very thinking who had been liberal in grating me leave for completing my project. I am also thankful to my colleagues and relations for their constant hammering and the good-wishes for accomplishment of this vii job. I must express my thankfulness to my wife sho showed praiseworthy tolerance in not antagonising herself to this research work to which I remained wedded for many years. My children too contributed towards the completion of my research by showing patience and discipline during this period. Ultimately I owe much to the kindly and benevolent soul of my departed mother who always illumined my path and gave strength and stamina in pursuing my research work, particularly at those moments of depression when the goal appeared too distant. Dated : 17.12.1976 ( B. S. C. Prasad ) viii C O N T E N T S PREFACE CHAPTER – ONE THE BACKCROUNG OF INDIAN RENAISSANCE 1. Contacts Between East and West : The Consequent Diamorphism. 2. Distortion of Indian Ideas and Ideals-a Death-Sleep of Indian Nation. 3. The Role of Socio-religious Movements. 4. A Morning Star : Sri Ramkrishna Paramhansa. 5. The Dawn : Emergence of Swami Vivekananda. CHAPTER – TWO RELIGION AND SOCIAL PROGRESS 1.
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