Swami vivekananda

[ranjanbhandari]

"It is very difficult to evaluated his [swami Vivekananda's] importance in the scale of world history. It is certainly far greater than any Western historian or most Indian historians would have suggested at the time of his death. The passing of the years and the many stupendous and unexpected events which have occurred since then suggest that in centuries toi come he will be remembered as one of the main molders of the modern world, especially as far as Asia is concerned, and as one of the most significant figures in the whole history of Indian religion."

-Professor A. L. Basham

 

"One of the very greatest historical figures that India has ever produced."

-Christopher Isherwood

 

"The qualities I most admire in Vivekananda are his activity, manliness and courage. . . . He spoke up and acted. For this, all must honor him, who, whatever be their won religious beliefs, value sincerity, truth and courage, which are the badges of every noble character.

-Sir John Woodroffe

 

" I had the special privilege of being introduced to the writings, sayings, and life of Swami Vivekananda and the Ramakrishna Mission. That was when I was very small. In fact both my parents and specially my mother had very close connections with the Mission. And I can truly say that the words of Swami Vivekananda inspired the whole of my family, in our political work as well as in our daily lives." -Indira Gandhi

 

"Men like Sri Ramakrishna, men like Swami Vivekananda and men like Mahatma Gandhi are great unifying forces, great constructive geniuses of the world not only in regard to the particular teachings that they taught, but their approach to the world and their conscious and unconscious influence on it is vitally important to us." Jawaharlal

-Nehru

 

 

 

LEO TOLSTOY

(1828-1910)

(A Russian writer and moral philosopher. One of the world?s greatest novelists. His writings profoundly influenced much of 20th century literature)

 

Alexander Shifman writes : Among the Indian philosophers of the medieval period he studied more thoroughly Shankara and, among the more recent, Ramakrishna Paramahamsa and his pupil Swami Vivekananda....

During his last years Tolstoy did not concern himself with Ramakrishna except selecting from his works passages for inclusion in his new collections of ancient sayings which he had compiled previously. At this time he was considerably more interested in Vivekananda's teachings....

Tolstoy's acquaintance with Vivekananda's philosophy dates back to September, 1896, when for the first time he noted in his diary that he had read "a charming book on Indian wisdom" which had been sent to him. [Complete collection of Works of Tolstoy, Vol. 53, p. 106 ]. This was a series of lectures on ancient Indian philosophy delivered by Vivekananda in New York in the winter of 1895-96. A. K. Datt, the Indian scholar, who sent to Tolstoy this book, wrote to him: "

You will be pleased to know that your doctrines are in complete agreement with the Indian philosophy at the period of its highest achievement, the most ancient to reach us". [The letter was not published. It is kept in Tolstoy's Archives. The name of the book is The Philosophy of Yoga (Raja Yoga) by Swami Vivekananda, New York, 1896. In 1911 the book was translated into Russian.]

Tolstoy wrote in reply to this letter that he liked the book and he noted with-approval the reasoning on what was man's self. [Complete collection of Works of Tolstoy, Vol. 69, p. 146]

In Vivekanada's passionate tirades directed against the contemporary bourgeois civilization, in his affirmations of the priority of the spiritual essence of man over his 'material after cover'. Tolstoy heard the echoes of the early teachings of the ancient Indians and particularly many motifs of the Vedas which were congenial to him.'

The second book by Vivekananda which Tolstoy read was a collection of Speeches and Articles (in English) sent to him in 1907 by his acquaintance I. F. Nazhivin. When Nazhivin asked him whether he would like to have this book, Tolstoy replied on 7 July 1907 : "Please send me the book by the Brahmin. The reading of such books is more than a pleasure,. it is a broadening of the soul." [Complete collection of Works of Tolstoy, Vol. 77, p. 151 ]

In 1908, 1. F. Nazhivin published a collection of articles, Voices of the Peoples, which included Vivekananda's articles "The Hymn of the Peoples" and "God and Man". The latter article made a strong impression on Tolstoy. "This is unusually good," he wrote to Nazhivin, after reading it.' [Complete collection of Works of Tolstoy, Vol. 78, p. 841...

Once Tolstoy praised Vivekananda for his "excellent polemics with Schopenhauer about God" and he noted the English of the Indian philosopher: "What English has Vivekananda ! He has learnt all its subtleties. [D. P. Makovitsky, Yasnaya Polyana Notes, entry of 3 July 1908]

In March 1909, preparing a list of new popular books for the people, Tolstoy also included in the plan of publication the Sayings of Ramakrishna and Vivekananda, [Works of Tolstoy, Vol. 57, p. 40 and, in April of the same year, he informed the Orientalist N.O. Einhorn : "We are preparing a publication of selected thoughts of Vivekananda whom I appreciate very much." [Works of Tolstoy, Vol. 79, p. 142} But this publication did not materialise.

 

RABINDRANATH TAGORE

(1861-1941)

(An Indian poet, philosopher, and Nobel laureate, who tried to deepen mutual Indian and Western cultural understanding. His name in Bengali is Ravndran tha Thkura)

 

If you want to know India, study Vivekananda. In him everything is positive and nothing negative.

Some time ago Vivekananda said that there was the power of Brahman in every man, that Narayana [i.e. God] wanted to have our service through the poor. This is what I call real gospel. This gospel showed the path of infinite freedom from man's tiny egocentric self beyond the limits of all selfishness. This was no sermon relating to a particular ritual, nor was it a narrow injunction to be imposed upon one's external life. This naturally contained in it protest against untouchabilitynot because that would make for political freedom, but because that would do away with the humiliation of man-a curse which in fact puts to shame the self of us all. Vivekananda's gospel marked the awakening of man in his fullness and that is why it inspired our youth to the diverse courses of liberation through work and sacrifice.

In recent times in India, it was Vivekananda alone who preached a great message which is not tied to any do's and don'ts. Addressing one and all in the nation, he said : In every one of you there is the power of Brahman (God); the God in the poor desires you to serve Him. This message has roused the heart of the youths in a most pervasive way. That is why this message has borne fruit in the service of the nation in diverse ways and in diverse forms of sacrifice. This message has, at one and the same time, imparted dignity and respect to man along with energy and power. The strength that this message has imparted to man is not confined to a particular point ; nor is it limited to repetitions of some physical movements. It has, indeed, invested his life with a wonderful dynamism in various spheres. There at the source of the adventurous activities of today's youth of Bengal is the message of Vivekananda-which calls the soul of man, not his fingers.

 

SRI AUROBINDO

(1872-1950)

(Aurobindo Ghosh successfully completed the ICS, but did not join the alien government?s service. Devoted himself to the freedom struggle. In 1910 he retired from politics and went to Pondicherry where he stayed till his last day leading spiritual life)

 

The Awakening Soul of India

 

It was in religion first that the soul of India awoke and triumphed. There were always indications, always great forerunners, but it was when the flower of the educated youth of Calcutta bowed down at the feet of an illiterate Hindu ascetic, a self-illuminated ecstatic and "mystic" without a single trace or touch of the alien thought or education upon him that the battle was won. The going forth of Vivekananda, marked out by the Master as the heroic soul destined to take the world between his two hands and change it, was the first visible sign to the world that India was awake not only to survive but to conquer.... Once the soul of the nation was awake in religion, it was only a matter of time and opportunity for it to throw itself on all spiritual and intellectual activities in the national existence and take possession of them.

Vivekananda was a soul of puissance if ever there was one, a very lion among men, but the definite work he has left behind is quite incommensurate with our impression of his creative might and energy. We perceive his influence still working gigantically, we know not well how, we know not well where, in something that is not yet formed, something leonine, grand, intuitive, upheaving that has entered the soul of India and we say, "Behold, Vivekananda still lives in the soul of his Mother and in the souls of her children. "

The visit of Swami Vivekananda to America and the subsequent work of those who followed him did more for India than a hundred London Congresses could effect. That is the true way of awakening sympathy,-by showing ourselves to the nations as a people with a great past and ancient civilisation who still possess something of the genius and character of our forefathers, have still something to give the world and therefore deserve freedom,- by proof of our manliness and fitness, not by mendicancy.

 

BRAHMABANDHAV UPADHYAY

(1861-1907)

(His real name is Bhavani Charan Banerjee. He was a staunch Brahmo and a follower of Keshab Chandra Sen. As a speaker, leader and as Editor of Bengali daily Sandhya he was well known. He was a classmate of Narendranath Dutta [later Swami Vivekananda]).

 

For a few days I went on a trip to Bolpur. On my return as I stepped down at the Howrah Station, someone said, 'Swami Vivekananda passed away yesterday.' At once an acute pain, sharp like a razor-not the least exaggerated-thrust into my heart. When the intensity of the pain subsided, I wondered, 'How will Vivekananda's work go on ? He has, of course, well-trained and educated brother-disciples. Why, they will do his work!' Yet an inspiration flickered in me : 'You give your best with whatever you possess by trying to translate into action Vivekananda's dream of conquest of the West.' That very moment I vowed I would sail to England. So long I never even dreamt of visiting England. But on that day at the Howrah Station I decided I must go to England and establish Vedanta there. Then I understood who Vivekananda, was. He whose inspiration can drive a humble person like me across the seas, is not, really, an ordinary man. Shortly afterwards I left Calcutta and sailed for England with a sum of only twenty-seven rupees in my pocket. Finally, I reached England and delivered lectures at the Oxford and Cambridge Universities on Vedanta. Celebrated [british] scholars listened to my expositions and expressed their desire to learn the science of Vedanta by appointing Hindu scholars. I did not publish the letters of appreciation which those scholars wrote to me. How profound was the influence of Vedanta in England could be understood if I had published those letters. I am just an ordinary man. It was all like a dream that such a great work was accomplished by me. All these were miracles brought about by the inspiration and power of Vivekananda behind me -- this is what I believe. That is why sometimes I think, who is Vivekananda ? The greatness of Vivekananda surpasses my power of assessment as I think of the stupendous programme of work he had boldly initiated.

On another occasion I came across Vivekananda by the side of Hedua Park in Calcutta. I said to him, 'Brother, why are you keeping silent ? Come, raise a stir of Vedanta in Calcutta. I will make all arrangements. You just come and appear before the public.' Vivekananda's voice grew heavy with pathos. He said, 'Brother Bhavani, I will not live ling (it was just six months before his death). I am busy now with the construction of my Math, and making arrangements for its proper upkeep. I have no leisure now.' At the pathetic earnestness of his words I understood that day that his heart was tormented with a passion and pain. Passion for whom ? Pain for whom ? Passion for the country, pain for the country. The knowledge and culture of the Aryans were being destroyed and crushed. What was gross and un-Aryan was deflating what was finer and Aryan. And yet there is no response, no pain in your heart " this [callous indifference of his countrymen] evoked a painful response in Vivekananda's heart. The response was so deep that it struck at the root of the conscience of America and Europe. I think of that pain and passion in Vivekananda, and ask, who is Vivekananda ? Is it ever possible that passion for the motherland becomes embodied ? If it is, then only one can understand Vivekananda.

Swamiji ! I was your friend in youth. How much of merry-making I have enjoyed with you ! With you I went on picnics and spent hours in talks and conversations. But then I never knew that there was a lion's strength in your soul, a volcanic pain and passion for India in your heart. Today with all my humble strength I have come to follow your way .... In the midst of this fierce struggle, whenever I get torn and tossed, whenever despondency comes and overwhelms my heart, I look up to the great ideal you set forth, I recollect your leonine strength, meditate on the profound depths of your agony- then all at once my weariness withers away. A divine light and a divine strength comes from somewhere and fulfils my mind and heart.

* The translation of the original in Bengali

 

BAL GANGADHAR TILAK

(1856-1920)

(An Indian journalist, who was the leader of the extreme wing of the Indian National Congress and the foremost nationalist before Mahatma Gandhi).

 

It is doubtful if there is any Hindu who does not know the name of Sri Vivekananda Swami. There has been extraordinary advancement of material science in the nineteenth century. Under the circumstances, to present the spiritual science prevailing in India for thousands of years by wonderful exposition and then to kindle admiration and respect among the western scholars, and, at the same time, to create a sympathetic attitude for India, the mother of spiritual science, can only be an achievement of superhuman power. With English education, the flood of material science spread so fast that it required extraordinary courage and extraordinary genius to stand against that, phenomenon and change its direction. Before Swami Vivekananda the Theosophical society began this work. But it is an undisputed fact that it was Swami Vivekananda who first held aloft the banner of Hinduism as a challenge against the material science of the West .... It was Swami Vivekananda who took on his shoulders this stupendous task of establishing the glory of Hinduism in different countries across the borders. And he, with his erudition, oratorical power, enthusiasm and inner force, laid that work upon a solid foundation .... Twelve centuries ago Sankaracharya was the only great personality, who not only spoke of the purity of our religion, not only uttered in words that this religion was our strength and wealth, not only said that it was our sacred duty to preach this religion in the length and breadth of the world -but also brought all this into action. Swami Vivekananda is a person of that stature -who appeared towards the last half of the nineteenth century.

 

BEPIN CHANDRA PAL

(1858-1932)

(Renowned leader of Indias freedom movement. In his youth he became a Brahmo; in the later life he was greatly influenced by Shankaracharyas and Vaishnava philosophies).

 

Vivekananda, however, does not stand alone. He is indissolubly bound up with his Master, Paramahamsa Ramakrishna. The two stand almost organically bound up, so far as the modern man, not only in India but in the larger world of our day, is concerned. The modern man can only understand Paramahamsa in and through Vivekananda, even as Vivekananda can be understood only in the light of the life of his Master. The Master was a great spiritual force. He was therefore inevitably a mystery to a generation possessed by the un-understood slogans of what is called rationalism, which really means lack of that imagination which is the soul of all spiritual life. Imagination is not fancy. It is really the power to cognize, if not to visualize, that which stands above not only the sensuous but also the intellectual plane. The generation to which Ramakrishna belonged, lacked this imagination. He was, therefore, a mystery to it. It was given to Vivekananda to interpret and present the soul of Paramahamsa Ramakrishna and the message of his life to this generation in such terms as would be comprehended by them.

Ramakrishna Paramahamsa belonged to no sect or denomination or to put it in another way, he belonged to all sects and denominations both Indian and non-Indian. He was a true Universalist, but his Universalism was not the Universalism of Abstraction. He did not subtract the particularities of different religions to realize his universal religion. With him the Universal and the particular always went together like the sun and shadow. He realized therefore the Reality of the Universal in and through the infinite particularities of life and thought. Vivekananda clothed this realization of his Master in the language of modern Humanism.

Ramakrishna Paramahamsa's God was not the God of logic or philosophy, but the God of direct, personal, inner experience. Ramakrishna believed in his God not on the authority of ancient scriptures or traditions, nor on the authority of any Guru, but on the testimony of his own direct, personal experiences. He was a Vedantist because, his direct allegiance and early training was in the cult of Shakti. The Shakti cult in Bengal has been built upon Vedantism. But the Vedantism of Ramakrishna Paramahamsa could hardly be labeled as Shankara-Vedantism, nor could it be labeled either as any of the different schools of Vaishnava-Vedanta. These labels are for those who borrow their theology from speculations of great thinkers. But Ramakrishna Paramahamsa did not belong to this class. He was not a philosopher ; he was not a Pandit, whether modern or ancient, he was not a logician ; he was a simple seer. He believed in what he saw.

The seer is always a mystic. So was Paramahamsa Ramakrishna : so was Jesus ; so were all the great spiritual leaders of men. The crowd cannot understand, them ; least of all are they understood by the learned and the philosophers of their age. Yet they reveal that which all philosophies grope after. Paramahamsa Ramakrishna, like Jesus Christ, needed an interpreter to explain him and deliver his message to his age. Jesus found such an interpreter in St. Paul; Ramakrishna found him in Vivekananda. Vivekananda therefore must be understood in the light of the realization of Paramahamsa Ramakrishna.

 

II

 

The story of Vivekananda's conversion has not as yet been told. I do not know if anybody knows how this miracle happened. Vivekananda had been a rationalist and a deist, though he fancied that he was a theist. His early religious associations were with the Brahmo Samaj. They were not very congenial to the development of faith in saints and seers. Ramakrishna Paramahamsa attracted however many members of the Brahmo Samaj by his great psychic powers and more particularly by his passionate love of God. But they never were able to open the secret springs of the life and realizations of the Paramahamsa. They saw him through the prism of the intellect. The Paramahamsa never really opened to most of them the secret chambers of his piety. Vivekananda was favoured by the Paramahamsa in this matter.

Paramahamsa Ramakrishna saw into the innermost composition of Vivekananda's nature and spirit and recognized in him a fit instrument for delivering the message of his own life. This is the real story of Vivekananda's conversion. It is the story of the conversion also of Saul, though it was set in a different psychological setting. Vivekananda felt drawn to his Master by what he hardly knew. It was the operation of what is now called soul-force. When one soul touches another on this deep spiritual plane, the two are united for ever by unbreakable spiritual bonds. The two henceforth become practically one ; the Master working in and through the disciple, the disciple not even knowing that he is dancing to the tune of the Master. People call it inspiration. Vivekananda worked after his conversion under the inspiration of his Master.

 

III

 

The message of Vivekananda, though delivered in the term of the popular Vedantic speculation, was really the message of his Master to the modern man. Vivekananda's message was really the message of modern humanity. His appeal to his own people was, "Be men." The man of religion in India had been a mediaeval man. His religion was generally a religion of the other world. It was a religion that enjoined renunciation of the world and all the obligations of the physical and the social life. But this was not the real message of Paramahamsa Ramakrishna. He was as much a Vedantin as a Vaishnava. His ideal of piety was a synthesis between these two rival schools of Hindu religion. His cult of the Mother was really the cult of 'Bhakti', or love of God, realized in the terms of the human motherhood. As with the Bengal Vaishnavas, so with the Paramahamsa, the Ultimate Reality was not an abstraction. It was not carnal, but therefore it was not without form. And the real form of the Ultimate Reality is the Human Form- not the sensuous form of man which we see with our eyes, but the spiritual form which stands behind it, invisible to mortal eye. Man and God are generically one.

To help man to realize his essential divinity is the object of all religious culture. This is what Vivekananda really meant when he appealed to his people to be men. In the ritual of divine worship of the Brahmin, is used the following text which says -- "I am Divine. I am none other. I am not subject to grief and bereavement. I am of the form of the True, the Self-conscious and the Eternally Present. I am by nature eternally free." This was the message really of his Master as delivered to the modem world by Vivekananda.

It is the message of freedom, not in a negative sense, but in its positive and most comprehensive implications. Freedom means removal of all outside restraint. But constituted as we are, we cannot cut ourselves off from all outside relations, whether with our natural environments or our social environments. Such isolation spells death both physically and spiritually. The law of life is therefore not isolation, but association, not non-co-operation but co-operation. And real freedom is achieved not through war, but through peace only. War or renunciation or isolation has a place no doubt in the scheme of life, but only a temporary place as a means to the attainment of the ultimate end which is not perpetuation of the inevitable conflict of evolution, but the settlement and cancellation of these conflicts in a closer and permanent union. Freedom again is one. Freedom from the domination of our passions and appetites is the first step in the realization of the ideal. Freedom from the fear of brother-man is the next step. Freedom from the domination of any external authority must follow next. In this way from personal freedom, through social freedom including political freedom, man must attain his real freedom. And when he attains it, he realizes finally that he and his God are one. This is the message of the Vedanta as interpreted by Vivekananda. This is really the message of his Master to the modern world.

Some people in India think that very little fruit has come of the lectures that Swami Vivekananda delivered in England, and that his friends and admirers exaggerate his work. But on coming here I see that he has exerted a marked influence everywhere. In many parts of England I have met with men who deeply regard and venerate Vivekananda. Though I do not belong to his sect, and though it is true that I have differences of opinion with him, I must say that Vivekananda has opened the eyes of a great many here and broadened their hearts. Owing to his teaching, most people here now believe firmly that wonderful spiritual truths lie hidden in the ancient Hindu scriptures. Not only has he brought about this feeling, but he succeeded in establishing a golden relation between England and India. From what I quoted on 'Vivekanandism' from The Dead Pulpit by Mr. Haweis, you have already understood that owing to the spread of Vivekananda's doctrines, many hundreds of people have seceded from Christianity. And how deep and extensive his work has been in this country will readily appear from the following incident.

Yesterday evening I was going to visit a friend in the Southern part of London. I lost my way and was looking from the corner of a street thinking in which direction I should go, when a lady accompanied by a boy came to me, with the intention, it seemed, of showing me the way.... She said to me, 'Sir, perhaps you are looking to find your way. May I help you ?... She showed m e my way and said, 'From certain papers I learned that you are coming to London. At the very first sight of you I was telling my son, "Look there is 'Swami Vivekananda'." As I had to catch the train in a hurry, I had no time to tell her that I was not Vivekananda, and compelled to go off speedily. However, I was really surprised to see that the lady possessed such great veneration for Vivekananda even before she knew him personally. I felt highly gratified at the agreeable incident, and thanked my Gerua turban which had given me so much honour. Besides the incident, I have seen here many educated English gentlemen, who have come to revere India and who listened eagerly to any religious or spiritual truths, if they belong to India.

 

MANABENDRA NATH ROY

( 1887 )

(Earlier name Narendranath Bhattacharya. A socialist, then a communist and finally a humanist.)

 

Religious nationalism of the orthodox as well as reformed school had begun to come into evidence in the province of Bengal since the first years of the twentieth century. Although its political philosopher and leader were found subsequently in the persons of Arabinda Ghose and Bepin Chandra Pal respectively, its fundamental ideology was conceived by a young intellectual.... Narendra Nath Dutta, subsequently known by the religious nomenclature of Swami Vivekananda. While still a student in the University of Calcutta, Dutta felt the rebellious spirit affecting the lower middle class intellectuals. It was in the early nineties. He was moved by the sufferings of the common people. De- classed socially, possessing a keen intellect, he made a spectacular plunge into the philosophical depths of Hindu scripture and discovered in his cult of Vedantism (religious Monism of the Hindus) a sort of socialistic, humanitarian religion. He decried scathingly orthodoxy in religion as well as in social customs. He was the picturesque, and tremendously vigorous embodiment of the old trying to readjust itself to the new. Like Bal Gangadhar Tilak, Dutta was also a prophet of Hindu nationalism. He also was a firm believer in the cultural superiority of the Indian people, and held that on this cultural basis should be built the future Indian nation. But he was not a partisan of orthodoxy in religion : to social conservatism, he was a veritable iconoclast. He had the courageous foresight, or perhaps instinct, which convinced him that if religion was to be saved, it must be given a modern garb ; if the priest was still to hold his sway over the millions of Hindu believers, he must modify his old crude ways ; if the intellectual aristocracy of the fortunate few was to retain its social predominance, spiritual knowledge must be democratized. The reaction of native culture against the intrusion of Western education ran wild, so to say, in the person of Vivekananda and the cult of Universal Religion he formulated in the name of his preceptor, Ramakrishna Paramahamsa. He preached that Hinduism, not Indian nationalism, should be aggressive. His nationalism was a spiritual imperialism. He called on Young India to believe in the spiritual mission of India....

This romantic vision of conquering the world by spiritual superiority electrified the young intellectuals.... The British domination stood in the way as the root of all evils. Thus, an intelligently rebellious element... had to give in to national preoccupations, and contribute itself to a movement for the immediate overthrow of foreign rule....

 

MAHATMA GANDHI

(1869-1948)

(An Indian nationalist leader, who established Indias freedom through a non-violent revolution. He is also known as Mahatma Gandhi. He is known as Father of the Nation)

 

1 have come here [belur Math] to pay my homage and respect to the revered memory of Swami Vivekananda, whose birthday is being celebrated today 16 February 1921. I have gone through his works very thoroughly, and after having gone through them, the love that I had for my country became a thousand-fold. I ask you, young men, not to go away empty-handed without imbibing something of the spirit of the place where Swami Vivekananda lived and died.

 

JAWAHARLAL NEHRU

(1889-1964)

( An Indian nationalist leader and statesman who was the first Prime Minister of independent India [1947-1964]).

 

Rooted in the past and 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 was a fine figure of a man, imposing, full of poise and dignity, sure of himself and his mission, and at the same time full of a dynamic and fiery energy and a passion to push India forward. He came as a tonic to the depressed and demoralized Hindu mind and gave it self-reliance .and some roots in the past.

 

1 do not know how many of the younger generation read the speeches and the writings of Swami Vivekananda. But I can tell you that many of my generation were very powerfully influenced by him and I think that it would do a great deal of good to the present generation if they also went through Swami Vivekananda's writings and speeches, and they would learn much from them. That would, perhaps, as some of us did, enable us to catch a glimpse of that fire that raged in Swami Vivekananda's mind and heart and which ultimately consumed him at an early age. Because there was fire in his heart-the fire of a great personality coming out in eloquent and ennobling language -- it was no empty talk that he was indulging in. He was putting his heart and soul into the words he uttered. Therefore he became a great orator, not with the orators' flashes and flourishes but with a deep conviction and earnestness of spirit. And so he influenced powerfully the minds of many in India and two or three generations of young men and women have no doubt been influenced by him....

Much has happened which perhaps makes some forget those who came before and who prepared India and shaped India in those early and difficult days. If you read Swami Vivekananda's writings and speeches, the curious thing you will find is that they are not old. It was told 56 years ago, and they are fresh today because, what he wrote or spoke about dealt with certain fundamental matters and aspects of our problems or the world's problems. Therefore they do not become old. They are fresh even though you read them now.

He gave us something which brings us, if I may use the word, a certain pride in our inheritance. He did not spare us. He talked of our weaknesses and our failings too. He did not wish to hide anything. Indeed he should not. Because we have to correct those failings, he deals with those failings also. Sometimes he strikes hard at us, but sometimes points out the great things for which India stood and which even in the days of India's downfall made her, in some measure, continue to be great.

So what Swamiji has written and said is of interest and must interest us and is likely to influence us for a long time to come. He was no politician in the ordinary sense of the word and yet he was, I think, one of the great founders-if you like, you may use any other word-of the national modern movement of India, and a great number of people who took more or less an active part in that movement in a later date drew their inspiration from Swami Vivekananda. Directly or indirectly he has powerfully influenced the India of today. And I think that our younger generation will take advantage of this fountain of wisdom, of spirit and fire, that flows through Swami Vivekananda.

... Men like Sri Ramakrishna Paramahamsa, men like Swami Vivekananda and man like Mahatma Gandhi are great unifying forces, great constructive geniuses of the world not only in regard to the particular teachings that they taught, but their approach to the world and their conscious and unconscious influence on it is of the most vital importance to us.

 

SUBHAS CHANDRA BOSE

(1897-1945[?])

(An Indian nationalist leader, who during World War II led an Indian national army against the British and established an independent provisional government of Azad Hind [Free India]. He was popularly known as Netaji)

 

In the eighties of the last century, two prominent religious personalities appeared before the public who were destined to have a great influence on the future course of the new awakening. They were Ramakrishna Paramahamsa, the saint, and his disciple Swami Vivekananda .... Ramakrishna preached the gospel of the unity of all religions and urged the cessation of inter-religious strife .... Before he died, he charged his disciple with the task of propagating his religious teachings in India and abroad and of bringing about and awakening among his countrymen. Swami Vivekananda therefore founded the Ramakrishna Mission, an order of monks, to live and preach the Hindu religion in its purest form in India and abroad, especially in America, and he took an active part in inspiring every form of healthy national activity. With him religion was the inspirer of nationalism. He tried to infuse into the new generation a sense of pride in India's past, of faith in India's future and a spirit of self-confidence and self-respect. Though the Swami never gave any political message, every one who came into contact with him or his writings developed a spirit of patriotism and a political mentality. So far at least as Bengal is concerned, Swami Vivekananda may be regarded as the spiritual father of the modern nationalist movement. He died very young in 1902, but since his death his influence has been eve greater.

 

I cannot write about Vivekananda without going into raptures. Few indeed could comprehend or fathom him-even among those who had the privilege of becoming intimate with him. His personality was rich, profound and complex and it was this personality-as distinct from his teachings and writings-which accounts for the wonderful influence he has exerted on his countrymen and particularly on Bengalees. This is the type of manhood which appeals to the Bengalee as probably none other. Reckless in his sacrifice, unceasing in his activity, boundless in his love, profound and versatile in his wisdom, exuberant in his emotions, merciless in his attacks but yet simple as a child -he was a rare personality in this world of ours....

 

Swamiji was a full-blooded masculine personality-and a fighter to the core of his being. He was consequently a worshipper of Shakti and gave a practical interpretation to the Vedanta for the uplift of his countrymen .... I can go on for hours and yet fail to do the slightest justice to that great man. He was so great, so profound, so complex. A Yogi of the highest spiritual level in direct communion with the truth who had for the time being consecrated his whole life to the moral and spiritual uplift of his nation and of humanity, that is how I would describe him. If he had been alive, I would have been at his feet. Modern Bengal is his creation - if I err not.

 

* How shall I express in words my indebtedness to Sri Ramakrishna and Swami Vivekananda? It is under their sacred influence that my life got first awakened. Like Nivedita I also regard Ramakrishna and Vivekananda as two aspects of one indivisible personality. If Swamiji had been alive today, he would have been my Guru, that is to say, I would have accepted him as my Master. It is needless to add, however, that as long as I live, I shall be absolutely loyal to Ramakrishna-Vivekananda.

* It is very difficult to explain the versatile genius of Swami Vivekananda. The impact Swami Vivekananda made on the students of our times by his works and speeches far outweighed that made by any other leader of the Country. He, as it were, expressed fully their hopes and aspirations. [but] Swamiji cannot be appreciated properly if he is not studied along with Sri Sri Paramahamsa Deva. The foundation of the present freedom movement owes its origin to Swamijis message. If India is to be free, it cannot be a land specially of Hinduism or of Islamit must be one united land of different religious communities inspired by the ideal of nationalism. [And for that] Indians must accept whole-heartedly the gospel of harmony of religions which is the gospel of Ramakrishna-Vivekananda.

Swamiji harmonized East and West, religion and science, past and present. And that is why he is great. Our countrymen have gained unprecedented self-respect, self-confidence and self-assertion from his teachings

* The harmony of all religions which Ramakrishna Paramahamsa accomplished in his life's endeavour, was the keynote of Swamiji's life. And this ideal again is the bed-rock of the nationalism of Future India. Without this concept of harmony of religions and toleration of all creeds, the spirit of national consciousness could not have been build up in this country of ours full of diversities.

* The aspiration for freedom manifested itself in various movements since the time of Rammohan Ray. This aspiration was witnessed in the realm of thought and in social reforms during the nineteenth century, but it was never expressed in the political sphere. This was because the people of India still remained sunk in the stupor of subjugation and thought that the conquest of India by the British was an act of Divine Dispensation. The idea of complete freedom is manifest only in Ramakrishna-Vivekananda towards the end of the nineteenth century. "Freedom, freedom is the song of the Soul" -this was the message that burst forth from the inner recesses of Swamijis heart and captivated and almost maddened the entire nation. This truth was embodied in his works, life, conversations, and speeches.

* Swami Vivekananda, on the one hand, called man to be real man freed from all fetters and, on the other, laid the foundation for true nationalism in India by preaching the gospel of the harmony of religions.

 

VINOBA BHAVE

(1895-1982)

([Vinayak Bhave]) A national leader and social reformer. He led the life of an ascetic. After Indias independence, Bhave started the Boodhan-movement.)

 

Vivekananda not only made us conscious of our strength, he also pointed out our defects and drawbacks .... India was then steeped in tamas (ignorance and unwisdom) and mistook weakness for non-attachment and peace. That is why Vivekananda went so far as to say that criminality was preferable to lethargy and indolence. He made people conscious of the tamasika state they were in, of the need to break out of it and stand erect so that they might realize in their own lives the power of the vedanta. Speaking of those who enjoyed the luxury of studying philosophy and the scriptures in the smugness of their retired life, he said football-playing was better than that type of indulgence. Through a series of obiter dicta, he rehabilitated the prestige of India's soul force and pointed out to the tamoguna (unwisdom) that had eclipsed her. He taught us : 'The same Soul resides in each and all. If you are convinced of this, it is your duty to treat all as brothers and serve mankind.' People were inclined to hold that, though all had equal right to the tattva- jnana (knowledge of the Spirit), the difference of high and low should be maintained in the day-to-day dealings and relations. Swamiji made us see the truth that tattva-jnana, which had no place in our everyday relationship with our fellow beings, and in our activities was useless and inane. He, therefore, advised us to dedicate ourselves to the service of 'Daridranarayana' (God manifested in the hungry, destitute millions) to their upliftment and edification. The word 'Daridranarayana' was coined by Vivekananda and popularized by Gandhiji

 

 

ROMAIN ROLLAND

(1866-1944)

(A French author and Nobel laureate. His Memoirs [1956] and letters reveal him as a mystic and idealist dedicated to the causes of intellectual freedom and world peace. He has written the biographies of Sri Ramakrishna [1836-1886] and Swami Vivekananda)

 

He [Vivekananda] was energy personified, and action was his message to men. For him, as for Beethoven, it was the root of all the virtues....

His pre-eminent characteristic was kingliness. He was a born king and nobody ever came near him either in India or America without paying homage to his majesty. When this quite unknown young man of thirty appeared in Chicago at the inaugural meeting of the Parliament of Religions, opened in September 1893, by Cardinal Gibbons, all his fellow-members were forgotten in his commanding presence. His strength and beauty, the grace and dignity of his bearing, the dark light of his eyes, his imposing appearance, and from the moment he began to speak, the splendid music of his rich deep voice enthralled the vast audience of American Anglo-Saxons, previously prejudiced against him on account of his colour. The thought of this warrior prophet of India left a deep mark upon the United States.

It was impossible to imagine him in the second place. Wherever he went he was the first .... Everybody recognized in him at sight the leader, the anointed of God, the man marked with the stamp of the power to command. A traveler who crossed his path in the Himalayas without knowing who he was, stopped in amazement, and cried, "Shiva !... "

It was as if his chosen God had imprinted His name upon his forehead....

He was less than forty years of age when the athlete lay stretched upon the pyre....

But the flame of that pyre is still alight today. From his ashes, like those of the Phoenix of old, has sprung anew the conscience of India- the magic bird - faith in her unity and in the Great Message, brooded over from Vedic times by the dreaming spirit of his ancient race- the message for which it must render account to the rest of mankind.

Moving as were his [Vivekananda's] lectures at Colombo, and the preaching to the people of Rameswaram -it was for Madras that he reserved his greatest efforts. Madras had been expecting him for weeks in a kind of passionate delirium....

He replied to the frenzied expectancy of the people by his Message to India, a conch sounding the resurrection of the land of Rama, of Shiva, of Krishna, and calling the heroic Spirit, the immortal Atman, to march to war. He was a general, explaining his Plan of Campaign, and calling his people to rise en masse : "My India, arise !.

"For the next fifty years... let all other vain Gods disappear for that time from our minds. This is the only God that is awake, our own race -everywhere His hands, everywhere His feet, everywhere His ears, He covers everything. All other Gods are sleeping. What vain Gods shall we go after and yet cannot worship the God that we see all round us, the Virat ?... The first of all worship is the worship of the Virat-of those all around us.... These are all our Gods -men and animals, and the first Gods we have to worship are our own countrymen ...... Imagine the thunderous reverberations of these words !...

The storm passed ; it scattered its cataracts of water and fire over the plain, and its formidable appeal to the Force of the Soul, to the God sleeping in man and His illimitable possibilities ! I can see the Mage erect, his arm raised, like Jesus above the tomb of Lazarus in Rembrandt's engraving : with energy flowing from his gesture of command to raise the dead and bring him to life....

Did the dead arise ? Did India, thrilling to the sound of his words, reply to the hope of her herald ? Was her noisy enthusiasm translated into deeds ? At the time nearly all this flame seemed to have been lost in smoke. Two years afterwards Vivekananda declared bitterly that the harvests of young men necessary for his army had not come from India. It is impossible to change in a moment the habits of a people buried in a Dream, enslaved by prejudice, and allowing themselves to fail under the weight of the slightest effort. But the Master's rough scourge made her turn for the first time in her sleep, and for the first time the heroic trumpet sounded in the midst of her dream the Forward March of India, conscious of her God. She never forgot it. From that day the awakening of the torpid Colossus began. If the generation that followed, saw, three years after Vivekananda's death, the revolt of Bengal, the prelude to the great movement of Tilak and Gandhi, if India today has definitely taken part in the collective action of organised masses, it is due to the initial shock, to the mighty "Lazarus, come forth ;" of the message from Madras.

This message of energy had a double meaning : a national and a universal. Although, for the great monk of the Advaita, it was the universal meaning that predominated, it was the other that revived the sinews of India.

His words are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports must have been produced when in burning words they issued from the lips of the hero India was hauled out of the shifting sands of barren speculation wherein she had been engulfed for centuries, by the hand of one of her own Sannyasins ; and the result was that the whole reservoir of mysticism, sleeping beneath, broke its bounds and spread by a series of great ripples into action. The West ought to be aware of the tremendous energies liberated by these means.

The world finds itself face to face with an awakening India. Its huge prostrate body, lying along the whole length of the immense peninsula, is stretching its limbs and collecting its scattered forces. Whatever the part played in this reawakening by the three generations of trumpeters during the previous century- (the greatest of whom we salute, the genial Precursor : Ram Mohan Roy), the decisive call was the trumpet blast of the lectures delivered at Colombo and Madras.

And the magic watchword was Unity. Unity of every Indian man and woman (and world-unity as well) ; of all the powers of the spirit dream and action ; reason, love, and work. Unity of the hundred races of India with their hundred different tongues and hundred thousand gods springing from the same religious centre, the core of present and future reconstruction. Unity of the thousand sects of Hinduism. Unity within the vast Ocean of all religious thought and all rivers past and present, Western and Eastern. For-and herein lies the difference between the awakening of Ramakrishna and Vivekananda and that of Ram Mohan Roy and the Brahmo Samaj -in these days India refuses allegiance to the imperious civilisation of the West', she defends her own ideas, she has stepped into her age-long heritage with the firm intention not to sacrifice any part of it, but to allow the rest of the world to profit by it, and to receive in return the intellectual conquests of the West. The time is past for the pre-eminence of one incomplete and partial civilisation. Asia and Europe, the two giants, are standing face to face as equals for the first time. If they are wise they will work together, and the fruit of their labours will be for all.

This ".greater India", this new India-whose growth politicians and learned men have, ostrich fashion, hidden from us and whose striking effects are now apparent- is impregnated with the soul of Ramakrishna. The twin star of the Paramahamsa and the hero who translated his thoughts into action. dominates and guides her present destinies. Its warm radiance is the leaven working within the soil of India and fertilizing it. The present leaders of India : the king of thinkers, the king of poets, and the Mahatma-Aurobindo Ghose, Tagore, and Gandhi-have grown, flowered, and borne fruit under the double constellation of the Swan and the Eagle -a fact publicly acknowledged by Aurobindo and Gandhi....

As for Tagore, whose Goethe-like genius stands at the junction of all the rivers of India, it is permissible to presume that in him are united and harmonized the two currents of the Brahmo Samaj (transmitted to him by his father, the Maharshi) and of the new Vedantism of Ramakrishna and Vivekananda. Rich in both, free in both, he has serenely wedded the West and the East in his own spirit. From the social and national point of view his only public announcement of his ideas was, if I am not mistaken, about 1906 at the beginning of the Swadeshi movement, four years after Vivekananda's death. There is no doubt that the breath of such a Forerunner must have played some part in his evolution.

I was glad to hear Gandhi's voice quite recently -in spite of the fact that his temperament is the antithesis of Ramakrishna's or Vivekananda's-remind his brethren of the International Fellowships, whose pious zeal disposed them to evangelize, of the great universal principle of religious "Acceptation", the same preached by Vivekananda....

At this stage of human evolution, wherein both blind and conscious forces are driving all natures to draw together for "co-operation or death", it is absolutely essential that the human consciousness should be impregnated with it, until this indispensable principle becomes an axiom : that every faith has an equal right to live, and that there is an equal duty incumbent upon every man to respect that which his neighbour respects. In my opinion Gandhi, when he stated it so frankly, showed himself to be the heir of Ramakrishna. .

There is no single one of us who cannot take this lesson to heart. The writer of these lines-he has vaguely aspired to this wide comprehension all through his life-feels only too deeply at this moment how many are his shortcomings in spite of his aspirations ; and he is grateful for Gandhi's great lesson -the same lesson that was preached by Vivekananda, and still more by Ramakrishna- to help him to achieve it.

 

CHRISTOPHER ISHERWOOD

( - 1986)

(A well-known English author, listed amongst the notables in Webster?s Biographical Dictionary. He is closely associated with the Ramakrishna-Vivekananda movement in the West. He maintained an active interest in Vedanta till the end.)

 

Vivekananda was, as I said, profoundly moved by the realization of India's poverty and the state of her oppression under the British colonial rule. And he proposed a revolution. The spirit of this revolution enormously influenced Gandhi and influences Indian political thought to this day. Vivekananda in this sense is a great figure in Indian history, one of the very greatest historical figures that India has ever produced. But it must always be noted that Vivekananda's revolution, Vivekananda's nationalism, were not like the kind of revolution, the kind of nationalism, which we associate with other great leaders, admirable and noble as they may be. Vivekananda was far greater than that. In fact, when one sees the full range of his mind, one is astounded. Vivekananda looked toward the West, not simply as a mass of tyrants exploiting various parts of Asia, and other undeveloped areas, but as future partners, people who had very, very much to offer. At the same time, without any false humility, he faced the West and said, "we have fully as much and more to offer you. We offer you this great tradition of spirituality, which can produce, even now, today, a supremely great figure such as Ramakrishna. You can offer us medical services, trains that run on time, hygiene, irrigation, electric light. These are very important, we want them, and we admire some of your qualities immensely."

One of the most enchanting things about Vivekananda is the way he was eternally changing sides when he was speaking to different people ; he could denounce the British in words of fire, but again he would turn on the Indians and say, "You cannot manufacture one pin, and you dare to criticize the British!" And then he would speak of the awful materialism of the United States, and on the other hand, he would say that no women in the world were greater, and that the treatment of women in India was absolutely disgraceful. And so in every way, he was integrating, he was seeing the forces for good, the constructive forces, in the different countries, and saying, "why don't we exchange ?" So Vivekananda's revolution was a revolution for everybody, a revolution which would in the long run be of just as much use to the British as to India. Vivekananda's nationalism, the call to India to recognize herself -- this again was not nationalism in the smaller sense, it was a kind of super-nationalism, a kind of internationalism sublimated. You all know the story that Vivekananda was so fond of, about the lion that was brought lip with a lot of sheep. Now another lion comes out of the forest and the sheep all run away, and the little lion that had been brought up thinks it's a sheep and runs away too, and now the pursuing lion grabs it, takes it over to a pool of water and says, "Look at yourself, you're a lion." This is what Vivekananda was doing to the Indian people. He remarks in one of his letters, that the marvellous thing about all of the Western nations is that they know that they are nations. He said jealousy is a curse of India. Indians cannot learn to co-operate with each other. Why can't they learn from the co-operation of Western nations with each other ? I'm quoting all this because by considering all these different attitudes that Vivekananda took, one sees the immense scope and integrity of his good will. He was really on everybody's side, on the side of the West, and on the side of India, and he saw far, far into the future ; his political prophecies are extremely interesting, and he said repeatedly, that the great force, which would finally have to be reckoned with was China. He also remarked on visiting Europe for the last time in 1900 that he smelled war everywhere, which was more than most professional statesmen did, at that time.

 

 

WILL DURANT

(1885-1981)

(An American philosopher and historian)

 

He [swami Vivekananda] preached to his countrymen a more virile creed than any Hindu had offered them since Vedic days :

It is a man-making religion that we want.... Give up these weakening mysticisms, and be strong.... For the next fifty years... let all other, vain gods disappear from our minds. This is the only God that is awake, our own race, everywhere His hands, everywhere His feet, everywhere His ears ; He covers everything.... The first of all worship is the worship of those all around us.... These are all our gods-men and animals; and the first gods we have to worship are our own countrymen.

It was but a step from this to Gandhi.

 

C. RAJAGOPALACHARI

(1879-1972)

(Indian nationalist leader. In 1919 he joined the Indian National Congress and became a close associate of Mohandas Gandhi. He served as the first Indian governor-general of India from 1948 to 1950, when it became a republic).

 

Swami Vivekananda saved Hinduism and saved India. But for him we would have lost our religion and would not have gained our freedom. We therefore owe everything to Swami Vivekananda. May his faith, his courage and his wisdom ever inspire us so that we may keep safe the treasure we have received from him

 

S. RADHAKRISHNAN

(1888-1975)

(Hindu philosopher and diplomat, who served as the second President of India [1962-1967]).

 

We are today at a critical period not merely in the history of our country but in the history of the world. There are many people who think we are on the edge of an abyss. There is distortion of values, there is lowering of standards, there is widespread escapism, a good deal of mass hysteria, and people think of it and collapse in despair, frustration, hopelessness. These are the only things which are open to us. Such a kind of lack of faith in the spirit of man is a treason to the dignity of man. It is an insult to human nature. It is human nature that has brought about all the great changes that have taken place in this world. And if there is any call which Vivekananda made to us, it is to rely on our own spiritual resources.....Man has inexhaustible spiritual resources. His spirit is supreme, man is unique. There is nothing inevitable in this world, and we can ward off the worst dangers and worst disabilities by which we are faced. Only we should not lose hope. He gave us fortitude in suffering, he gave us hope in distress, he gave us courage in despair. He told us : 'Do not be led away by the appearances. Deep down there is a providential will, there is a purpose in this universe. You must try to co-operate with that purpose and try to achieve it.'

 

 

E. P. CHELISHEY

(1921- )

( A leading Indologist of Soviet Russia. One of the Vice-Presidents of the Committee for Comprehensive Study of Ramakrishna-Vivekananda Movement.).

 

Reading and re-reading the works of Vivekananda each time I find in them something new that helps deeper to understand India, its philosophy, the way of the life and customs of the people in the past and the present, their dreams of the future.... I think that Vivekananda's greatest service is the development in his teaching of the lofty ideals of humanism which incorporate the finest features of Indian culture....

In my studies of contemporary Indian literature I have more than once had the opportunity to see what great influence the humanistic ideals of Vivekananda have exercised on the works of many writers.... In my opinion, Vivekananda's humanism has nothing in common with the Christian ideology which dooms man to passivity and to begging God for favours. He tried to place religious ideology at the service of the country's national interests, the emancipation of his enslaved compatriots. Vivekananda wrote that the colonialists were building one church after another in India, while the Eastern countries needed bread and not religion. He would sooner see all men turn into confirmed atheists than into superstitious simpletons. To elevate man Vivekananda identifies him with God....

Though we do not agree with the idealistic basis of Vivekananda's humanism, we recognise that it possesses many features of active humanism manifested above all in a fervent desire to elevate man, to instill in him a sense of his own dignity, sense of responsibility for his own destiny and the destiny of all people, to make him strive for the ideals of good, truth and justice, to foster in man abhorrence for any suffering. The humanistic ideal of Vivekananda is to a certain degree identical with Gorky's Man with a capital letter.

Such a humanistic interpretation of the essence of man largely determines the democratic nature of Vivekananda's world outlook....

Many years will pass, many- generations will come and go, Vivekananda and his time will become the distant past, but never will there fade the memory of the man who all his life dreamed of a better future for his people, who did so much to awaken his compatriots and move India forward, to defend his much-suffering people from injustice and brutality. Like a rocky cliff protecting a coastal valley from storm and bad weather, from the blows of ill winds and waves, Vivekananda fought courageously and selflessly against the enemies of his motherland.

Together with the Indian people, Soviet people who already know some of the works of Vivekananda published in the USSR, highly revere the memory of the great Indian patriot, humanist and democrat, impassioned fighter for a better future for his people and all mankind.

 

HUANG XIN CHUAN

(Professor of History of Beijing University, China. One of the Vice-Presidents of the Committee for Comprehensive Study of Ramakrishna-Vivekananda Movement)

 

Vivekananda stands out as the most renowned philosopher and social figure of India in modern China. His philosophical and social thought and epic patriotism not only inspired the growth of nationalist movement in India, but also made a great impact abroad. In 1893, Vivekananda visited Canton and its neighbourhood. He noted his impressions of the visit in a letter addressed to the citizens of Madras. He had some knowledge and understanding of Chinese history and culture. He often cited and spoke highly of China in his writings and speeches. He made a prophecy that the Chinese culture will surely be resurrected one day like the 'Phoenix' and undertake the responsibility of the great mission of integrating the Western and the Oriental cultures. His biographer Romain Rolland has narrated the evolution of Vivekananda's idea on this aspect. When Vivekananda went to America for the first time, he hoped that country would achieve this mission. But. during his second visit abroad, he realised that he was deceived by dollar imperialism. He, therefore, came to the conclusion that America could not be an instrument to accomplish this task, but it was China which could do it.

Vivekananda had infinite sympathy for the Chinese people living under the oppression of feudalism and imperialism : and he pinned much hope on them. After his visit to China, he made a very interesting comment. He said . 'The Chinese child is quite a philosopher and calmly goes to work at an age when your Indian boy can hardly crawl on all fours. He has learnt the philosophy of necessity too well. This shows Vivekananda's enormous sympathy towards the miseries of the children of China in the old society.

While explaining his visionary socialism Vivekananda made an interesting gospel. He said that the future society would be ruled by the labouring people and that this would first take place in China. In 'Modern India' he said: 'But there is hope. In the mighty course of time, the Brahmin and the other higher castes, too are being brought down to the lower status of the Shudras and the Shudras are being raised to higher ranks. ...Even before our eyes, powerful China with fast strides, is going down to Shudrahood.... yet, a time will come when there will be the rising of the Shudra class, with their Shudrahood, ....a time will come when the Shudras of every country.... will gain absolute supremacy in every society.... Socialism, Anarchism, Nihilism, and other like sects are the vanguard of the social revolution that is to follow'.

From the material cited above and his life and works, we can see at least that Vivekananda showed very much concern for, and sympathised with, the people of China who were living under the rule of feudalism and imperialism and placed great hopes on them. But we do not agree with B. N. Datta that the success of the Chinese and the Russian revolutions coming into being at concrete historical moments should be credited to the gospel of Vivekananda. This would make him a divine mystique personality. We have seen that Vivekanandas approach to the laws of social developments was unscientific. However, it is not possible for any advanced thinker to make a correct prediction of the phases and events of the progress of history in every minute details. We should, therefore, appraise Vivekananda in the light of seeking truth from facts.

In conclusio

[Guest guest]

The whole world admires swami vivekananda...nice to read many quotes from great persons of history.

These people who quoted about swami vivekananda considerd as the most regarded people in this world for their mental maturity and wisdom.

Well, whole world knows about swamiji...IF some Tom Dick and Harry comments Something Bad on swamiji it doesn't make any difference.

And In this great forum of hindutva there are some Tom Dick and Harry ,But i have a strong Doubt that they are not hindus at all!!!

[Guest guest]

I especially like the social service they do.

The quality of Education they give ( consider the fact that the alumni of Vivekananda Institutions are the pillars of a great society)

Imparting of values to students, developing them as good human beings, the free hospitals they run etc etc..

 

And their press is simply superb with a variety of books ( not just the 4-5 books or the variations of that as belonging to the other group).

 

And Madras always has a special corner to Swamiji, as he returned to madras after his successfultrip abroad. And you shud go to the Vivekanada rock in Kanyakumari to experience the greatness of his soul.

 

Another practice of RK mission is, they dont try to brainwash. They dont ask you to worship Ramakrishna as their master. Its your free will.

[ranjanbhandari]

Jamshedji Tata set up the Prestigious , Tata Insitute or the Indian Institute of Science,Bangalore on Swami's advice.

 

Swami Vivekananda was the first Asian to be invited to accept the chair of Oriental Philosophy at the Harvard University.

These are just a bit samples of swamijis Great work concerned with society.

Love

Ranjan Bhandari

[Guest guest]

***Jamshedji Tata set up the Prestigious , Tata Insitute or the Indian Institute of Science,Bangalore on Swami's advice.*****

 

Thanks for this information, and thanks for all the quotes about Swamiji.

 

And sir, do you know the complete works of Swamiji is online?

 

Please check this link you will find a treasure there.

 

http://www.ramakrishnavivekananda.info/vivekananda/complete_works.htm

 

[atanu]

Ranjan ji,

 

Your thread is good. On one side it highlights tolerance and true spiritualism and on another anonymous viciousness.

 

May be many people do not know that most times a simple mention of Lord Krishna's name was enough to transport Ramakrishna to bliss. Katahamrita -- a biography of Ramakrishna shows that how often He provided examples of Lord Chaitanya. Stories of Srimati and Krishna and reading of Bhagavatam constituted imortant part of His schedule.

 

It is sad and shame to see 2 great sages called as cheaters. we are really degraded.

 

 

 

Atanu

 

[ranjanbhandari]

Dear atanu ji,

Thanks for your response, If they say something Bad about swamji it doesn't realy mean that swamiji is degraded.

It is just that Swamijis thinking,idea,the spiritual knowledge is so powerful that it can sweep out any kind of

illusion like hurricane.These people who blame swamiji believe in some concepts right from their childhood,Swamijis words are so much powerful and true is that these people cann't accept it so easily, because it can change their whole spiritual attitude...for them changing spiritual attitude means changing their own personality , their image which is with them right from their childhood.They are in fear that they may lost everything what they considerd as their own.But,It is not like that swamijis words are like pure gems, they worth...it makes us much more stronger than what we are.

 

So, when some one is under fear of losing their own image,personality,or their belief words like "Cheaters" will come out.

Because,they want to prove that it is wrong for them and for all at any cost because it is much powerful idea than what they ever thought of.If it is the ultimate truth also they deny it...because it will change their whole thought about life and spirituality in a minute.Who wants to see destroying years of belief within an moment?.

But, they should distroy it For the truth, becasue Truth is always only ONE,which makes us powerful not week.

When Thomos alva edision thought of electricity People said he must be crazy, When right brothers thought of first Aëroplane people said right brothers are cheaters....and the list goes on...Ordinary people always considerd Genius as mad or cheaters because they were just ordinary people not understanding the greatness of genius.Now the same people can't live without the help of electricity or cann't think of expanding their busiiness to overseas without the help of areoplanes..These Genius changed the whole world...So, The same with swamiji and sri ramakrishna they were spiritual genius.Problem is not with them...it is with ordinary people who cann't recognise the greatness of these

sages.

From my side, my belief towords swamiji is becoming much stronger day by day because, it can shake any illusion of anyone, and you are seeing in the form of many people here.

Love

Ranjan Bhandari

 

 

 

[ranjanbhandari]

Thanks guest for providing URL For complete works of Swamiji which is available in online, It will become very useful to all people in this forum.

Great work!! please keep up this kind of nice work in future also.

Love

Ranjan Bhandari

[Guest guest]

Actually when I said we are degraded i meant we as whole of India or at least people of this site.

[ranjanbhandari]

Yes, it is true, sorry for the mistake!no one can degrade swamiji, who is a person attained such a spiritual heights..Talking bad about swamiji is nothing but degrading the people of India.

Love

Ranjan Bhandari

 

[Guest guest]

" if you are objecting to my message it seems that you too have beliefs that you like more than others"

 

any malicious intent on someone who is loved and worshipped by some other people is bound to be objected. be mature enough to realise that. i never attacked ur faith...but if u cross decency by calling names of people who are worshipped by some others then ur open to criticism coz it shows the level of immaturity in u.

 

regarding ur views...keep them to urself...a billion best wishes to u...but if u air views with malice regarding other peoples faith or persons...then u urself are creating a hornets nest.

 

u sir, do not repeat.

[Guest guest]

backed ur logic????...it makes me laugh the way u have answered to my post.

 

 

how old are you? a kid of 15? lets talk when u grow up...u will understand what we mean by logical explanation and sensible talk.

 

not only did swamiji approve advaita ...but also dvaita , vishishtadvaita and all paths under the sun. in such...this universality makes us understand that all paths...urs mine everyone elses is right and true.

 

u should be happy with such a concept...coz it doesnt hurt ur faith at all. others faith u need not bother.

 

but if u feel bad about such a concept then it just shows that U are a little fanatic about ur path and carry malice for other paths. reflect and u will understand what i want to say.

 

no malice....just being a friend. /images/graemlins/smile.gif

 

 

[Guest guest]

any malicious intent on someone who is loved and worshipped by some other people is bound to be objected. be mature enough to realise that.

..it is a public forum.... if you want to keep the subjects in private, better to use email

 

regarding ur views...keep them to urself

..no way.. it is a forum.. a place of discussion

 

 

[Guest guest]

backed ur logic????...it makes me laugh the way u have answered to my post.

...so keep laughing, why have you answered?

 

how old are you? a kid of 15? lets talk when u grow up...u will understand what we mean by logical explanation and sensible talk.

...the real fact is that you were not able to answer even to a little kid of 14 yrs like me...

 

not only did swamiji approve advaita ...but also dvaita , vishishtadvaita and all paths under the sun

..this is simply a lie that you say without demonstration

 

.this universality makes us understand that all paths...urs mine everyone elses is right and true.

..so also a path of one who dislike some other paths is true

 

but if u feel bad about such a concept then it just shows that U are a little fanatic about ur path and carry malice for other paths.

..the symptoms of a fanatic is that he cannot give any logic answer to objections and starts to insult who objects

 

no malice....just being a friend.

..and i reciprocated your nice friendship /images/graemlins/smile.gif

 

(if you had to write such nonsenses without exchanging any idea, what's the use?)

 

[ranjanbhandari]

Dear anticheaters,It is very nice to hear that you are just 14 year old and talks so much!

It is a very good thing not to accept anything without the propere test,i really liked it.

As a kid, i firmly believe that you have to know a lot about swamiji,It is not really good idea to talk about adviata directly.You have start with basic like"What is spirituality".

It is just like you want to do Phd without going to school.

For this you have to start your education from 1st standard .But here, it is up to you how fast you can acheieve this process.

So,you need a good foundation for spritiualty,i can suggest

you some very Good books for kids.

 

1)Cradle Tales of Hinduism -Sister Nivedita

2)The Story of Ramakrishna -Swami Smaranananda

3)Hari the Lion-Retold by Gargi

4)The Story of Sarada Devi-Swami Smaranananda

5)Pictorial Parables of Sri Ramakrishna

6)The Story of Vivekananda-Irene R. Ray and Malika clare gupta.

7)Ramakrishna for Children-Swami Vishwashrayananda

8)Tales from Ramakrishna-Irene R. Ray and Malika Gupta

9)Stories for Children by Swami Vivekananda-Retold by Irene R. Ray

 

 

And many more Books!I hope it will be helpful to you.

Last But not least, i wonder in the age of 14 only, you have this much intrest in spirituality !this is wonderful for me!! If you directlike "d your energy in to the right way of spirituality, you will shine hruva nakshatra"in the sky of spirtuality,I have lots of hope on you..just use it in right way not by abusing others,insulting others ok?.

Love

Ranjan Bhandari

 

 

 

 

 

 

 

 

 

 

[ranjanbhandari]

Dear anticheaters,It is very nice to hear that you are just 14 year old and talks so much!

It is a very good thing not to accept anything without the propere test,i really liked it.

As you are a kid, i firmly believe that you have to know a lot about swamiji,It is not really good idea to talk about adviata directly.You have start with basic like"What is spirituality".

It is just like you want to do Phd without going to school.

For this you have to start your education from 1st standard .But here, it is up to you how fast you can achieve this process.

So,you need a good foundation for spritiualty,i can suggest

you some very Good books for kids.

 

1)Cradle Tales of Hinduism -Sister Nivedita

2)The Story of Ramakrishna -Swami Smaranananda

3)Hari the Lion-Retold by Gargi

4)The Story of Sarada Devi-Swami Smaranananda

5)Pictorial Parables of Sri Ramakrishna

6)The Story of Vivekananda-Irene R. Ray and Malika clare gupta.

7)Ramakrishna for Children-Swami Vishwashrayananda

8)Tales from Ramakrishna-Irene R. Ray and Malika Gupta

9)Stories for Children by Swami Vivekananda-Retold by Irene R. Ray

 

 

And many more Books!I hope it will be helpful to you.

Last But not least, i wonder in the age of 14 only, you have this much intrest in spirituality !this is wonderful for me!! If you direct your energy in to the right way of spirituality, you will shine like "Dhruva nakshatra"in the sky of spirtuality,I have lots of hope on you..just use it in right way not by abusing others,insulting others ok?.

Love

Ranjan Bhandari

[Guest guest]

"it is a forum.. a place of discussion"

 

yes it is...so lets discuss philosophies , ideas.

 

lets not be abusive of central figures of particular faiths. thats what i want u to undersatnd...u might not like the ideas expressed by those people ...fine...but do not abuse them.

 

it unecessarily ignites friction and anger...both things obviously are very far from any central teaching of any faith.

 

[Guest guest]

It is not really good idea to talk about adviata directly.You have start with basic like"What is spirituality".

 

knowing what is spirituality in his basics, i can talk of advaita

 

(how god can stop to be god for sometime?)

[Guest guest]

yes it is...so lets discuss philosophies , ideas.

 

and let's avoid cheating...

[Guest guest]

Only thing is you dont realise it.

Its upto you to realise the god within you.

 

Since you are a kid, I think you shud be aware of the lion cub that grows along with fixes and thinks its also a fox.

 

Same way, we consider ourselves humans. If you want further stories, read what Bhandariji has suggested.

[Guest guest]

Dear 14 year old kid,

 

You can also read,

 

1. Practical Spirituality

2. Vedanta for Beginners.

3. Tales and Parables from Ramakrishna.

4. Pearls of Wisdom.

 

The only plus point is, these books helps you take charge, rather than putting control on something else.

 

They are highly motivation for a kid like you. It will appeal to your inquisitiveness.

 

[Guest guest]

"Only thing is you dont realise it.

Its upto you to realise the god within you."

 

realizing starts from logic understanding...

[Guest guest]

So start using your LOGIC, Understanding.

 

I just see that you have not used any of these.

These books will help you in that.

 

Without doing any of this and calling the great Swamiji's cheaters only makes you look like an idiot.

 

 

[Guest guest]

These books will help you in that.

 

the fake is demonstrated also by the fact that you promote these books and not vedas, puranas, upanishads, geeta and so on

 

study real books and see the difference between masters and cheaters

[Guest guest]

Dear Kid friend,

 

I am not brainy enough ( and in fact nobody) to understand the ancient sanskrit in which the Vedas and Upanishads are written.

 

Thats the reason why so many versions are available. Infact the great Ramanuja himself has written the Bhashya for gita based on Bodhayana Bhashya. And most of the modern translations of gita are based on Shankara bhashya.

So we require these great souls to kindle the light in us.

 

I thought you are a kid only by age, but you brain is much smaller compared to your age.

 

Take care and grow up.