Philosophical Foundations of an Ideal Society : !

n The Light of Modem Indian Thinkers

CHAPTER - III

SWAMI VIVEKANANDA’S CONCEPT OF MAN

AND IDEAL SOCIETY : SOME PHILOSOPHICAL
FOUNDATIONS

Swami Vivekananda, one is the finest flowers o f Indian

Culture and one o f the profound interpreters o f Vedanta philosophy,
strove to extend the frontiers o f human freedom by hightening a
m an ’s faith in the eternal varieties. His ever>' concept o f man is
rooted in the philosophical background o f Vedanta and the practical
relevance o f Yedantic thought. He dealt with the multidimensional
aspects o f freedom as expression o f a single existential urge in a man
to be free and this is derived from the instrinsic freedom o f man. For
Vivekandnda, this very concept o f freedom is necessarily connected
with another signitlcant concept called Fearlessness (Abhih).
Because, according to Vivekananda, fear come onl> from the false
notion o f the self that is the not-self Therefore, self-knowledge
which is freedom is such is integrally non-different with
fearlessness. Vivekananda held freedom to be the primar>’ motive
behind human actions. M an’s quest for freedom to eradicate the veil
o f ignorance, so that the potential powers o f the major aspects - a
negative aspect expressed as freedom for. In Indian culture, it is

29
Philosophical Foundations of an Ideal Society : In The Light of Modem Indian Thinkers

understood in' the sense of freedom to be. Freedom has different

variety in its expression - social, moral, intellectual, spiritual etc.

Swami Vivekananda appeared as a champion o f the orthodox

faith. His whole endeavour was directed towards the perennial truth
inherent in the Upanisads. The Upanisads, the Brahmasutra, and the
Bhagavadgitd are the triple basis o f Advaita philosophy. The
..Upanisads contain the wisdom o f Vedanta, the Gita supplies its
Cream and the sutras expound its philoso-phical basis. Advaita
Vedanta o f Vivekananda may be said to be an attempt for a
harmonious interpretation of the Upanisadic text. All works of
Swami Vivekananda were directed towards one purpose o f helping
the individual to realise the identity o f his soul with Brahman,
which is the means o f liberation from human bondage.

Swami Vivekananda takes the form o f living Vedanta entering

in our ordinary life and conduct. The core o f V ivekananda’s role
lies in his bold attempt o f bringing down the sky-high elevated
thoughts o f Buddha and Sankara down to the level o f practical life
and application. His philosophical thoughts drawn from different
studies o f Indian philosophy particularly Sankara’s Advaita Vedanta
and Buddhism have this uniqueness about it. Their philosophy
inspires and stimulates further thoughts, which can be translated,
applied and implement into the framework o f human society.

Swami Vivekananda has highlighted some principle of

Vedanta which can bring about harmony am ong all people. He
_ _ _ _ _ _ _ ^ “ ~ ~W
Philosophical Foundations of an Ideal Society : In The Light o f M odem Indian Thinkers

realised the truth o f Vedanta and said that the theories o f Advaita
Vedanta are not to be confined to the Sdstras only, but for the
fulfillment o f our needs. These can enrich our lives bv wav o f their
application in our daily life. If these principles are practiced and
implemented properly, they can give rise to peace and harmony in
society and can provide the younger generation with courage,
strength, vigour, self-confidence, and a broad outlook. Swami
Vivekananda has taken up some aspects o f Advaita Vedanta and has
given his own novel interpretation, keeping the spirit intact. His
thought is an attempt to bring into focus the much-needed concept of
harmony which is one o f the fundamental themes o f Vivekananda’s
philosophy.

Swami Vivekananda realised the Vedantic truth that the self is

in the Divine and the Divine is in the self and handed down this truth
to the society. According to him different expressions o f the Vedanta
are not antagonistic to one another but stages in the final spiritual
fulfillment. The philosophical positions o f Dvaita, Visistadvaita, and
Advaita were to him not absolute systems but stages in spiritual
growth. To quote Swamiji, “In these three systems we f i n d , the
gradual w orking up o f the human mind towards higher and higher
ideals till everything is merged in that wonderful unit}’ w'hich is
reached in the Advaita system.” * By solid reasoning Vivekananda
extracted from the Vedas the truth o f the Vedanta and on them built
up the wonderful system o f jnana that is preached through his

31
Philosophical Foundations of an Ideal Society : In The Light of Modern Indian Thinkers

commentaries. He unified all the conflicting descriptions of

Brahman and showed that there is only one infinite Realit\'.

In the philosophy o f Swami Vivekananda, an individual is not

considered as an ordinary human being but potentially as powerful
as the Divine. He has tried to bring about harmony between an
individual as he appears and the Divine being that he actually is.
This view is found in the dictum, Jiva, the individual, is verily
Brahman (Jivo Brahmaiva ndparah). Each and ever>' human being
even the fallen - is respectable, powerful, and eternal like the
Divine. It has been stated in Advaita Vedanta that each and ever}'
object in this universe, including the human being is a manifestation
o f Brahman : all that exists is verily Brahman {Sarvam Khalvidam
Brahma). I f an individual realises Brahman, he gets identified with
Brahman; a knower o f Brahman verily becomes Brahman
( Brahmavid Brahmaiva bhavati) though until then he labours under
the misunderstanding that he is a limited being. In order to point
out this very truth to the bound soul, the Upanishad says, ' That thou
art ’(tat tvamasi). Swami Vivekananda laid emphasis on this
Mahavakya which identifies an individual with Brahman and has
given a broader interpretation to it. If some one is potentially
identical with divinity, he should not and would not think that he is
weak, and a result, we will have much strength and vigour in him,
which according to Swami Vivekananda is ver>' much needed for the
people o f any nation. Not quaking before an Almight\' God who sits
in judgem ent o f our actions, but thinking o f oneself as powerful,
^ ^ 32"
Philosophical Foundations of an Ideal Society : In The Light of Modem ludiati Thinkers____________

fearless, as being identified with Divinity - this is positive or true

religion. Vivekananda has said that one should think under all
circumstances-both good or bad - that one is Brahman.

Vivekananda was not an ordinary man who lacked foresight,

farsight and insight. He was a prophet in the real sense o f the term.
So with a prophet’s unerring insight he made profound discoveries
about India. He pointed out that the main cause o f India’s
degradation lay in the neglect o f the masses and is moral crisis in all
fields o f activities. This may not appear to be a discover}- at all in the
present day context.

Swami Vivekananda observes that - “Our aristocratic ancestors

went on treading the common, masses o f our countr>' under-foot, till
they became helpless till under this torment the poor, poor people
nearly forgot that they were human beings. They have been
compelled to be merely hewers o f wood and drawers o f water for
centuries, so much so, that they are made to believe that they are
bom as slaves, bom as hewers of wood and draw’ers o f w^ater.”' The
poor, the low, the sinner in India ha\'e no friends, no help they can
not rise, try however they may. They sink lower and lower ever)*
day, they feel the blows showered upon them by a cruel society, and
they do not know whence the blow comes. They have forgotten that
they too are men. And the result is slaver}'.”^

As a result o f social tyranny and neglect, the conscience of

India was suppressed for centuries. This forgotten conscience o f

J J■>
Philosophical Foundations o f an Ideal Society : In The Light o f M odem Indian Thinkers

India found its expression in the following words o f Swami

Vivekananda “I consider that the greatest national sin is the neglect
o f the masses and that is one o f the causes o f our downfall. No
amount o f politics would be o f any avail until the masses in India
are once mere well educated, well-fed, and well-cared for.

A. study in depth o f certain human trends o f toda\- will reveal

Vivekananda to be more a wave o f the future than o f the past. The
force o f his thoughts vv^as so tremendous that men and women arose
by millions to give shape o f action to his thoughts and millions more
continue to rise.

This uplifting idea gives us the inspiration to work fearlessly.

The Upanisad says that an individual attains fearlessness if he
realises the self one forgets this truth. During one’s sadhana he
becomes weak, afraid and a coward, and hence, as said in the
Upanisad, ‘This Atman can not be realised by the w eak’ (N^yanmm^
Bala hlnena labhyah) . This constant thinking and reposing faith in
the truth that ‘/ am He ’ will activate a tremendous force or energy
which is already within and will also transform the thought into
realisation.Vivekananda therefore says,“The help comes from
yourself — ......... There is no help for you outside o f your self, you
are the creator o f the universe ........... Ever tell yourself, ”/ am He".
These are the words that will bum up the dross that is in the mind,
words, that will bring out the tremendous energy, which is within
you already, the infinite power which is sleeping in your heart.
Philosophical Foundations of an Ideal Society : In The Light of Modem Indian Thinkers

Swami Vivekananda lays a great stress on moral conduct as a

preparatory step to spiritual progress in all the various systems o f
thought and belief-systems of India. In other words, ethical values
come first in the process o f spiritual progress. In fact, Swami
Vivekananda has laid great emphasis on the upliftment o f the masses
- the scheduled castes, tribals and backward sections o f society'. His
creed o f humanism and humanitarianism has been drawn from
B uddha’s teachings and philosophy, in his great appreciation of
Buddha, Swamiji drew extensively from B uddha’s thought o f social
activities and creed o f karma. In fact, Swami Vivekananda was
thrilled and overwhelmed by the life and teaching, love and charit>-
and selfless service as manifested in Buddha’s life.

Swami Vivekananda was the foremost personality w'ho

salvaged B uddha’s historic role in India’s cultural build-up and re­
creating its cultural heritage. Fore-thought o f Swamiji and his vision
of ‘India to b e’ are all assuming shape and image through our
national aims and aspirations, social and economic planing.

India needed such men to secure freedom to the country. The

call o f the nation brought forth men w'ho could face death with a
smile and cry out ‘Vande M ataram’. M odem India needs as badly
persons having such courage, vigour, and fearlessness which is
possible only if one has faith in one self. Faith in oneself is
tantamount to faith in God. Such a faith can provide an individual
with a tremendous force which none can resist. To Swami
Philosophical Foundations of an Ideal Society: In The Light of Modem Indian Thinkers

Vivekananda “Vedanta teaches the God that is in even' one, has

become everyone and everything ......... There is a chance of
Vedanta becoming the religion o f your countr>' because of
democracy. But it can become so only if you can and do clearly
understand it, if you become real men and women not people with
vague ideas and superstitions in your brains and if you want to be
truly spiritual.

Swami Vivekananda pointed out an aspect of spiritual truth

which is very novel and noble. He says that "if someone believes in
millions o f Gods but not in himself, it is all in vain.’ To become free
from the bonds o f nature, to become freedom weakness, reliance on
the s e lf is highly essential. Our existence and growth depends on
clinging to the spiritual basis.

According to Swami Vivekananda, that action is justified

which conduces universal v;elfare, peace and happiness. Hence such
actions based on universal considerations bring about harmony and
equality among all people. Equality is the way to freedom and
inequality is the way o f bondage. No person and no nation can
attempt to gain physical freedom with out physical equalit>', nor
mental freedom without mental equality. “Ignorance, inequality and
desire are the three causes o f human misery, and each follows the
" other in inevitable union.

Swami Vivekananda’s heart w^as broad enough to embrace the

whole o f humanity. He himself remarked once that he would get in
— —
Philosophical Foundations of an Ideal Society; In The Light of Modem Indian Thinkers ___________

to a sort o f ecstary sometimes and feel that he must bless everyone

and everything, that he must embrace everything.

There is the reflection of Vivekananda’s doctrine o f religious

impartiality or identity o f all religions - ‘As many are the religions -
as many are the paths that lead to heaven’. Swami Vivekananda’s
speech in Chicago was a clarion call proclaiming the brotherhood of
mankind. That trumpet sound was not propagandists, blare or a mere
congregational convention or ceremonial decorum. It is deeply
rooted in his philosopohy of life ~ Advaita Vedanta. It came from
the very core o f heart, deepest understanding and realisation.

It is for Swami Vivekananda that, if the universe wants to

survive and live in amity and perfect cooperation, mankind will have
to be imbued with the spirit o f Vedantic principle and Buddhist’s
creed o f humanism and humanitarianism. If the world w'ants to
establish lasting peace, the path lays through Vedantic concept of
life, not by eliminating religion but by embracing religion, shown of
ail false ritualism, mystic rites and magic art.

Vivekananda is the foremost man who could integrate science

• with religion in his vision o f life. ‘The special contribution o f the
orient to world culture is religion, the special contribution o f the
Occident to world culture is science.’ In Swami V ivekananda’s view
the present age needs the union o f the two, this will bring about a
unique civilization. He has explained that there is no contradiction
between science and religion, and that modem science has
^ ^ ^ —
Philosophical Foundations of an Ideal Society : In The Light o f Modem Indian Thinkers

Strengthened the position o f religion rather them weakening h.

Science shall be the hand maiden o f religion but not an antagonistic
force pulling mankind in opposite directions. Here the controversy
between the communism and free world gets reso h e d and a new
synthesis is made that will bring perpetual peace, progress and high
morality. That Religion serves as the basic spirit and source o f
inspiration for the entire activities o f mankind.

Swami Vivekananda observes that “Our country now wants

mascles o f iron and nerves o f steel, gigantic wills which nothing can
resist ..... That is what we want, and that can only be created,
established, and strengthened by understanding and realising the
ideal o f the Advaita, that ideal o f the oneness o f all.” ® Only the
realisation o f spiritual oneness o f will o f all can develop such
universal thoughts and love at all. It is bliss o f freedom at the same
time, says Vivekananda from his own experience. Universal
sympathy, universal love. Universal bliss, that never changes, raises
„man above everything and bears the perfect happiness and perfect
love and peace in everbody’s life. To include these ethical values in
human mind one should be educated. That is why, Swami
Vivekananda lays stress on education for the upliftment o f the
human personality and develop the ethical and moral values o f
man.

Swami Vivekananda has made an attempt to establish through

his words and deeds that the end o f all education is man-making. He
Philosophical Foundations o f an Ideal Society : In The Light o f Modern Indian Thinkers

prepares the scheme o f this man-making education in the Hght o f his

overall philosophy o f Vedanta. According to Vedanta, the essence
o f man lies in his soul which he possesses in addition to his body
and mind. In tune with this philosophy, Swamiji defines education as
‘The manifestation o f the perfection already in m an ’. The aim of
education is to manifest in our lives the perfection which is the vQry
nature o f our inner self. This perfection is the realisation of the
infinite power which resides in ever}lhing and ever\'where-
existence, consciousness and bliss {saccidananda). After
understanding the essential nature o f this perfection we should
identify it with our inner self. For achieving this, one will have to
eliminate o n e ’s ego, ignorance and all other false identifications
which stand in the way. Meditation fortitled by moral purit}' and
passion for truth, helps man to lea\'c behind the b o d \ . The senses,
the ego and all other nonself elements which are perishable. He thus
realises his immortal divine self w'hich is of the nature o f infinite
knowledge, infinite existence and infinite bliss. At this stage man
becomes aware o f his self as identical with all other selves o f the
universe, is different selves as manifestations o f the same self
Hence V ivekanda’s thoughts enable one to comprehend one’s self
within as the self every where. The essential unit}' o f the entire
universe is realised through education. Accordingly, man-making for
Swamiji stands for rousing man to the awareness o f his true self
However, education thus signified does not point towards the
developm ent o f the soul in isolation from body and mind. We ha\'e
^ ^ ^ _ _ ~
Philosophical Foundations of an Ideal Society : In The Light o f M odem Indiait Thinkers

to remember that the basis o f Swamiji’s philosophy is Advaita which

preaches unity in diversity. Therefore man-making for him means a
harmonious development o f the body, mind and soul.

Swami Vivekananda lays great stress on physical health

because a sound mind resides in a sound body. Vivekananda’s
Vedanta does not make us shy away from the world o f activity' and
take to the life o f recluses, but it induces us to perform action
intelligently. One who is strong in the physical and spiritual alone
can do action for the welfare and happiness o f all. {Bahujana -
hitaya Bahujana - Sukhaya). Physical w'eakness, which is the cause
o f all our misery, is to be over come. Physical w'eakness makes us
lazy, we do not exert, we do not love one another, w-'e become
intensely selfish. Physical strength gives rise to a strong brain which
"can penetrate the mysteries of soul and nature. Without this physical
strength we will have an idle and weak brain which cannot take up
any selfless social welfare activity. However, along with physical
culture, he harps on the need o f paying special attention to the
culture o f the mind.

According to Swami Vivekananda, the mind o f the man has to

be controlled and trained through meditation, concentration and
practice o f ethical pourity. All success in any line o f work, he
emphasises, is the result o f the power o f concentration, which
necessarily implies detachment from other things, constitutes a part

o f Brahmacarya which is one o f the deciding mottos o f his scheme

; ; ■ “ ' 4T
Philosophical Fowidations of an Ideal Society: In The Light of Modem Indian Thinkers____________

o f m an-m aking. Brahmacarya stands for the practice o f self-control

for securing harmony o f the impulses. By his philosophy Svvami
V ivekananda thus brings it home that m an-m aking education is not a
mere accum ulation o f information but a com prehensive training for
life. To him it means that process by which character is formed,
strength o f mind is increased, and intellect is sharpened as a result o f
which one can stand on one’s own feet. He realises that it is only
through education that the uplift o f masses is possible. If sociery is to
be reform ed, education has to reach ever>’ one high and low, because
individuals are the very constituents of society. The sense o f dignity
rises in man when he becomes conscious o f his inner spirit. Swami
V ivekananda strives to harmonize the traditional values o f India with
the new values brought through the progress o f science and
technology.

It is in the transform ation o f man through moral and spiritual

upliftm ent that he finds the solution for all social evils. Through his
thought and philosopohy he tries to m aterialise the moral and
spiritual welfare and upliftment o f hiursanity, irrespective o f caste,
creed, nationality, or time. However, Sw am iji’s scheme o f thoughts,
through w hich he wanted to build up a strong nation that will lead
the w orld towards peace and harmony is still a far cr>\ It is high
tim e that we gave serious thought to his philosophy and remember
his call to every body - ‘Arise, Awake and stop not till the goal is
reached.’

41
Philosophical Foundations of an Ideal Society : In The Light of Modern Indian Thinkers ________

Swami Vivekananda has emphasised that all young people

should be strong first and then adopt a religious way o f life.
A ccording to him, “you will be nearer to heaven through football
than through the study o f the G ita.” ’® The only way to think of
oneself as strong is to believe that ‘I am the so u l’. This makes us
physically, mentally and spiritually strong. The thought, T am the
self o f a ir makes all our actions motivated bv universal love. This
o'

conviction is the mother o f all unselfish actions. An individual can

assert his real nature through the performance o f selfless actions.
"Therefore V ivekananda says, “I will tell you in plain language that
you w ork best when you work for others. The best work that your
ever did for yourselves was when you worked for others .....

Here is the gem-like qualit>' o f V ivekananda’s message which

accepts all that is good in all activities o f man, rejects what is base
and derogatory to the soul and soui-power m oulds and reshapes the
entire structure o f society and which preaches openness o f heart,
mind, brain, and soul which urges upon m ankind to undertake
new er investigation o f nature and natural forces. Scientific
advancem ent and exploitation o f fresh ground are essential for a
perpetual striving for opening up newer vistas o f life. Life is so
sweet, so fresh, so various, so everlasting but it m ust be constantly
nourished and nartured by Vedantic principle that it is the eternal
spirit o f mankind.

42
Philosophical Fouttdatiotts of an Ideal Society : InThe Light of Moderit Indian Thinkers

Y oung generation o f the countr>' is requested to arise and

awake to protect the spirituality o f the world. But it should be clearly
borne in m ind that spirituality is not to be taken into a traditional
sense. B ut ‘Bringing down the Advaita into the material world.’’ The
spirituality w ithout the association o f the material w orld is o f no use.
To him ‘First bread and then religion,” which is similar to
e

Sariramadyam Khalu dharmasadhanam . This interpretation of the

■A dvaita doctrine is to be followed by the youth. If they are in
introduced w ith such interpretation, each o f them will love others
and think for the welfare o f others. One will sacrifice for the good
o f many and for the happiness o f many. If someone fails to perform
this, he is to be taken as coward. One should forsake o n e’s fear or
cow ardice attitude, which is against the A dvaita position. If an
individual thinks him self weak-physically, mentally or spiritually -
he becom es weak. On the basis o f the faith upon his/her muscles
every citizen o f the West has achieved material developm ent. The
w esterner says, ‘I can do it’ or i e t me have ago at it’. I f likewise
Indians and others too have faith in the infmite soul, we can achieve
material, mental, moral, intellectual and spiritual developm ent. That
is why Swam iji gave us the advice to give up the aweful disease of
ridiculing everything belonging to our ancient traditional wisdom
and o f lacking in seriousness. We need to proceed with faith in the
spiritual discoveries o f the ancient seers.

In the path of action Swami V ivekananda considers

superstitions as one o f the obstacles. Those who believe in
Philosophical Fowtdations of an Ideal Society : In The Light of Modem Indian Thinkers

superstitions are afraid and weak and hence the\' cannot do any real
work. “It is fear that is the great cause of miser}' in the world. It is
fear that is the greatest o f all superstitions ......... It is fearlessness
that brings heaven even in a moment.” ’^ This fearlessness comes
..when one feels that one is united with the universe. This expression
o f oneness is called love and sympathy, which is the basis o f all
morality and ethics. Other persons and objects are considered to be
o ne’s own self. Each and every one in the world is a part of me, and
hence in hurting another I am hurting myself, and in loving another I
am loving myself. This knowledge folIow’s from the Mahdvafya,
"Tat Tvam asi \ I f some one considers all has his own self, looks
upon no one else as a stranger, there will be total harmony. For
Swami Vivekananda, the spiritual oneness o f mankind is the
foundation o f ethics. As stated by Swami Vivekananda, “The infinite
oneness o f the soul is the eternal sanction of all moralitw that vou => •• s'

and I are not only brothers ... ever)' literature voicing man’s
struggle tow ards freedom has preached that for you ..... but that you
and I are really one. This is the dictate o f Indian philosophy. This
oneness is the rationale o f all ethics and all spirituality'.” ’^ The core
o f Sw am iji’s message is Advaita Vedanta or religion that looks at
the entire hum anity as one and which preaches spiritual identit}' of
all created beings with God or soul.

Swami V ivekananda has harmonized between material and

spiritual needs. He has given emphasis on both the sides. To him the
doctrine o f A dvaita V edanta not only quenches our spiritual thirst
_ _ _ _ _ . _ ^ ^ _ _ _
Philosophical Foundations of an Ideal Society : In The Light of Modern Indian Thinkers________ ____

but it serves the needs o f our day-to-day life too, which is also
essential.

To Sankara, the whole world and an individual’s body, mind,

sense-organs etc. become illusory after realising Brahman. In
A dvaita Vedanta, an individual’s body and m aterialistic world are
therefore neglected. After considering its practical aspect
V ivekananda has given a new interpretation o f A dvaita V e d ^ ta .
He has taken the itiateriai world and human body as manifestations
o f D ivinity or as real as the Divine. In his philosophy, culture o f the
body and mind are as important as the manifestation o f the spirit. To
him bread is first and then religion. This implies that the material
needs are to be met first and thereafter comes religion or spiritualitv'.
Thus he has harmonised the material and the spiritual worlds. To
him both are to be considered.

V ivekananda him self says that he has brought down the

doctrine o f Advaita Vedanta from the forest to ser\'e an individual’s
day-to-day needs. He says,- “W hat we want is not so much
spirituality as a little o f the bringing down o f the A dvaita into the
material world. First bread and then religion.” ''^ we generally tr}' to
convince ordinary person about religion when what they actually
need is food. Dogmas or theories about religion will fall flat if
their hunger is not appeased. For this we require a feeling o f heart.
This feelin g possesses us automatically if we consider others as our
own and if we realise that all persons rich and poor - are
Philosophical Foundations of an Ideal Society : In The Light of Modem Indian Thitikers____________

m anifestation .o f the ‘Infinite’. With such an understanding, an

Individual w ould not feel greedy for earthly possessions, through
sharing w ith others, which is indicated in the m antra : ''Tena
tyaktena Bhunjitha ma grdhah kasysviddhanam.^"’^^ In other words, if
each and every person has this realisation, there will be no room for
exploitation o f any type in society, and this will help in forming an
ideal society, which Swamiji wanted to establish.

Swami V ivekananda’s message is a beacon light to all. To

quote Swami Vivekananda, “No civilization can grow unless
fanaticism, bloodshed, and brutality stop. N o civilization can begin
to lift up its head until we look charitably upon one another; and the
first step towards that much needed charity is to look charitably and
kindly upon the religious convictions o f others. Nay more, to
understand that not only should we be charitable, but positively
helpful to each other, however different our religious ideas and
convictions may be.” *^

In order to fulfill this mission in life, each and every action

perform ed by us should be for a good cause and for the sacrifice o f
our little s e lf If it is not engaged in the w ell-being o f other, our body
is o f no use. In the same way, the mind, w hich we possess, is o f no
_ consequence if it is not applied to the w ell-being o f others. Similarly,
the sense-organs too are states as having no causal efficacy if they
are not associated w ith the welfare o f others. This rem inds us o f the
following mantra o f the Kenopanisad :

—
Philosophical Foundations of an Ideal Society : In The Light of Modern Indian Thinkers____________

“Srotrasya Srotram manaso mono yad Vaco ha vacarn sa u

pranasya pranah. Caksusascaksur - alimucya dhJrah pretyasmal -
lokad- amrta bhayantiy^^

Since “He is the Ear o f the ear, the M ind o f the mind, the
Speech o f speech, the Breath o f the breath and the Eye o f the eye,
the w isem en, knowing Him, giving up the w rong notion o f self or
dispelling egoism, attain immortalit}’.”

This m antra can be interpreted in the light o f V ivekananda’s

philosophy as follows : the eye become the eye in the true sense o f
the term if it can see to the welfare o f all (not only o f one’s own).
In the same ways the mind can be described as mind if it can think
o f others’ well-being. If someone understands the functions o f the
sense-organs also in this way, he can easily forsake his egotism and
can extend his ow nself to overlap with others, w hich is described as
attaining immortality. For Swami Vivekananda, “Immortality is
know ing ourselves as one with all, living in all bodies perceiving
through all minds. We are bound to feel in other bodies than this one
..........It is quite possible that the time will come w hen I shall feel
through the whole universe.” ’* The eye, mind etc. o f such a person
becom e cosmic.

Considering this aspect o f human value, Swami Vivekananda

says that an individual, when bom a human being, should leave an
indelible mark in the world. That mark is to becom e a transformed
personality w ith a cosmic identity.
Philosophical Foundations of an Ideal Society : lit The Light of Modem Indian Thinkers____________

Swami Vivekananda had two opposite poles o f thoughts in his

mind. Basically, he was a person o f deep reason, contem plation and
judgem ent. So whatever was thought illuminating, metaphysical and
contem plative appealed to his mind as it gave his mental and
spiritual thought. Plainly speaking these metaphysical speculations
have little relation to gross reality o f life. It does not solve the needs
o f daily life. Condition o f suffering humanit>' has little relevance to
these highly philosophic considerations. Swamiji was not all aloof
from life’s terrible reality. He had the bare eyes, (as he had also the
Divine vision), to see the plight o f wretched beings under going
brutal hardship, oppressions, neglect and hatred from the societ\' o f
the affluence. His deep human spirit revolted like a blazing fire at
this injustice done to the common men. His bleeding heart suffered
with those who were suffering. He was restive and restless as to
how to retrieve this humanity from the shackles o f bondage o f social
oppressiou, and injustice. In this quality o f his heart he has an affmit)'
•- with another great son o f India Gautama Buddha who was equally
restless to see the agony o f mankind. His heart was equally
surcharged with the feeling o f compassion for this suffering
hum anity.

Swam i Vivekananda has brought harm ony between an

individual’s emancipation as well as that o f others. N ot only in
m aterialistic thinking, but in spiritual pursuit also, an individual
should not seek his ow^n well-being and em ancipation neglecting
those o f others. An individual’s personal em ancipation or freedom is
““ ^ ^ ^ ^ ^ ^ “ IF
Philosophical Foundations of an Ideal Society: In The Light of Modem Indian Thinkers____________

not really freedom if others who are not different from him are also
not free. To V ivekananda freedom or em ancipation is to be achieved
in and through the freedom and em ancipation o f others, it is not a
selfish self-seeking endeavour or an act o f cowardice or escapism. It
is spiritual truth made living, made practical.

That the philosophy o f Vivekananda is o f harmony is

evidenced from the fact that it is not acceptable, if some one engages
oneself in m eeting the material needs without spiritual it}/. On the
other hand, it is also not desirable, if oneself seeking spiritual bliss,
without caring for the material help others need. Vivekananda
believed in the salvation o f all and not in the salvation o f a single
individual. H e observed : “An ideal which is too high makes a
nation w eak and degraded ............. On the other hand too much
practicality is also w ro n g ...... we must not low er our ideal, neither
we are to lose sight o f practicality. We must avoid the tw'o extremes.
To go ahead o f others in salvation is wrong. One must learn sooner
or later that one cannot get salvation if one does not tr>^ to seek the
salvation o f the brothers.” ’^

In practical life Sri Ram krishna also advised Swami

V ivekananda to be balanced in behaviour after keeping both the
extrem e situations in view. He narrated a beautiful story, “Once a
Guru asked his snake-disciple to forsake violence. Hence, the snake
decided to rem ain quiet all the time without injuring others by
injecting its venom. It could not gather food and grew weak.

’ ' “ ^ " ~ W
Philosophical Foundations of an Ideal Society: In The Light of Modern Indian Thinkers

Cow herds pelted stones at it in order to have some fun. This

happened everyday, once, on repeated questioning by the Guru, the
snake informed him about the situation also adding that the Httle
boys were not to blame as they did not know its change in attitude.
The Guru there upon told the snake that he had asked it to adopt
non-violence, but had not dissuaded it from frightening others with
the hissing sound if there was a need for it.” ^° If some one adopts
either extrem e, o f resistance or o f non resistance, he will no doubt
suffer due to the absence o f balance.

Swami Vivekananda has brought harmony betw een the East

and the W est. Swamiji said, “The W est is groaning under the
tyranny o f the Shylocks, and the East is groaning under the t>Tanny
'"of the priests, each must keep the other in check.” "’ He declared that
the East required the knowledge o f science and technology as much
or as badly the W est needed the spiritual culture o f the East. He said
: “Europe the centre o f the m anifestation o f material energy will
crum ble into dust within fifty years if she is not m indful to change
her postion, to shift her ground and make spirituality the basis of her
life. A nd what will save Europe is the religion o f the Upanisads.” “^
Thus, Swami Vivekananda worked for a synthesis between the old
and the new the East and the West.

Swami V ivekananda’s spirit had many facets like those o f a

dim ond; it had splendoured beauty and brilliance. In one aspect o f it
he caught the reflection o f Buddha’s hum anitarianism and the
Philosophical Foundations of an Ideal Society : In The Light o f Modern Indian Thinkers

m agnanim ity o f his heart. But through the other aspect o f it which
was perhaps far more predominating he caught the vision o f Advaita
V edanta o f Sankara.

A nother practical aspect o f Swami V ivekananda’s Vedanta is

not mere tolerance but the acceptance o f the paths o f other religion.
Religious life is a journey from truth to truth, from lower truth to
higher truth, we should look upon others with love. So the Advaita
V edanta o f Swami Vivekananda accepts and respects all religious
approaches as different paths leading humanity to the same ultimate
goal. In the language o f Sri Ram krishna ‘As many faiths so many
"paths’.

In the words o f Dr. Satish Chandra Chatterjee, “V ivekananda’s

practical Vedanta, is a living Vedanta and not a dr\' and dead theory'
o f the Vedanta. It is the Vedanta o f the forests come back to our
homes, our city and our society. It is the V edanta entering into our
ordinary* life and conduct, it is the V edanta that may inspire our
individual life, social life, national and International life. Swami
V ivekananda wants us to carry the eternal m essage o f the Vedanta
to every door and to every com er o f the world.

V ivekananda shall have for mankind this life o f mundane

existence, dignified and glorious position in the w orld o f philosophic
thought. A dvaita Vedanta must come out o f its spell and advance
w ith w ide open heart and em brace the earthly men and the entire
hum anity vigorously and with deep cordiality'. N othing sort o f this

_ —- -“''^JT
Philosophical Foundations of an Ideal Society : In The Light of Modern Indian Thinkers _________

will satisfies Vivekananda however great devotion. One might have

for the philosophy o f Advaita Vedanta o f Sankara . It is not merely
a bare m atter o f logic or extension o f metaphysics. It is the great
spiritual realisation o f Sri Ramkrishna that came to his rescue. He
is the great teacher who taught Swamiji that ‘Jiva is Shiva H im se lf.
And that the worship o f Jiva is worship o f Shiva. In fact, JTva is the
real Shiva. It is nearer to God. To him every soul is divine and it is
identified with the eternal soul.

M an has lost peace for ever in this storm -loaded material life.
Apart from jealousy and bickerings in social life, there is the
constant rivalry between one capitalist and another. It is the
teaching o f A dvaita Vedanta that can curb the longings o f men for
more and more pleasure. Vedanta holds out a prom ise o f liberation.

V ivekananda never repudiated the claims o f Science and

Technology in this world. Men must be fed, advancem ent o f
know ledge should be achieved, conquest o f nature and natural
forces, all these are welcome achievem ent o f men. M en must live
heroically and brave the world. But these achievem ents o f Science
and Technology shall never be used as instrum ents o f destruction or
oppression or as special privileges. The fruits of scientific
knowledge should be shared by all. There should be no privileged
class and unprivileged one. It will be a classless society based upon a
feeling o f kindness and love not com radeship as such as advocated
by M arx, because our fellowmen are more than blood brothers. Here

_ _ ^ ^ ^ —
Philosophical Foundations of an Ideal Society : In The Light of Modem Indian TJtinkers

is V edanta ox true religion coming to the rescue of people

bewildered in this world o f material conflicts and rivalry. Religion as
professed by Swami Vivekananda can never be called a poison to
the people. It is the genuine path-fmder or in other words, it is the
path itself which all the travellers o f the world shall tread along in
order that they can live in happiness here on earth with no worries
for the world hearafter, because the moment the sense o f oneness
dawns in one he is set free from the travails o f life. His soul
becomes liberated. There should be no hankering for any other
heaven beyond this world. Such a promise is there in the Advaita
V edanta o f Vivekananda.

V ivekananda had no reservation about the necessity o f

econom ic self-sufficiency o f man. He knew more than any body
else like his Guru Sri Ramkrishna that a hungry stom ach can have no
religion. So he exhorted for education, he exhorted for all round
perfection o f men in all fields o f activities. Yet all these will be
m eaningless unless the stream o f consciousness of Advaita Vedanta
is m ade to flow through the society.

This is the image o f Swami Vivekananda , the eternal spirit o f

m ankind, w ho left nothing out o f his keen observation, who rejected
nothing, accepted everything, em bracing even the lowly and the
base, w ho stood for expansion, growth, progress and all round
perfection physical, mental, and above all spiritual, who is the

sym bol o f revolt against all injustice and oppression and privilege,
 Philosophical Foundations of an Ideal Society: In The Light of Modem Indian Thinkers____________

who is the emblem o f light like the Sun-God Apollo illuminating

the entire world with the light o f Advaita Vedanta. Here is a man
who is not in a finite age but o f all ages. Sooner the w orld accepts
„.„him as the leader o f mankind, as the man o f God, the better for the
world.

H e is the future man.

54
Philosophical Foundations of an Ideal Society : In The Light of Modern Indian Thinkers

TVotes and References

1. Swami Abhedananda ; Swami Vivekananda and his Work,
Adaita Ashram, Kolkata, p. 26.

2. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 3, Advaita Ashram , Kolkata, 11* edn.,
P, 192.

3. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 5, Advaita Ashram, Kolkata, 10*^ edn,
P. 14.

4. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, voL 5, Advaita Ashram, Kolkata, 10'*" edn.,
pp. 222-223.

5. Swami Vivekananda ; The Complete Works of. Swami

Vivekananda,vo\. 3, Advaita Ashram , Kolkata, 1989, P. 26.

6. Swarni Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 8, Advaita Ashram, Kolkata, 1989,
pp. 125-26.

7. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol.2, Advaita Ashram , Kolkata, 1989,P. 328.

8. Swami Vivekananda : The Complete Works o f Swami

Vivekananda,v o l.3, Advaita A shram , Kolkata, 1989, P. 190.
Philosophical Foundations of an Ideal Society : In The Light o f M odem Indian Thinkers____________

9. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 4, Advaita Ashram, Kolkata, 1989,
P. 358.

10. Swami Vivekananda: The Complete Works o f Swami

Vivekananda,\o\. 3, Advaita Ashram, K olkata, 1989,
P. 242,

11. Swami Vivekananda; The Complete Works o f Swami

Vivekananda, vol. 3, Advaita Ashram, Kolkata, 1989,
P. 276.

12. Swami Vivekananda: The Complete Works o f Swami

Vivekanandayol3 , Advaita Ashram, K olkata, 1989, P.321.

13. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 3, Advaita Ashram, Kolkata, 1989,
P. 189.

14.. Swami Vivekananda ; The Complete Works o f Swami

Vivekananda,vo 1.3, Advaita Ashram, K olkata, 1989, P.432.

15. Isavasyopanisad, I.

16. Swami Vivekananda: The Complete Works o f Swami

Vivekananda, vol. 3, Advaita Ashram, Kolkata, 1989,
pp. 187-88.

17. Kenopanisad, 1.2

18. Swami Vivekananda: The Complete Works o f Swami

Vivekananda,v o l.8, Advaita Ashram, K olkata, 1989, p.130.
■ — - ^ ^ ^ ~ ~ 56 "
Philosophical Foundations of an Ideal Society : In The Light of Modem Indian Thinkers _______ _

19. Swami Vivekananda : The Complete Works o f Swami

Vivekananda,vo 1.3, Advaita Ashram, Kolkata, 1989, p.447.

20. The Gospel o f Sri Ramkrishna, Sri Ram krishna Math,

M adras, 1985, pp. 85-86.

21. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 3, Advaita Ashram, Kolkata, 1989,
p 158.

22. Swami Vivekananda : The Complete Works o f Swami

Vivekananda, vol. 3, Advaita Ashram, Kolkata, 1989.

23. Dr. S. C. Chatterjee : Swami Vivekananda Centenary

Memorial volume, Swami V ivekananda Centenarv'
Com m ittee, 1963, p. 281.

57