|
Vivekananda was a
renowned thinker in his own right. One of his most
important contributions was to demonstrate how Advaitin
thinking is not merely philosophically far-reaching, but
how it also has social, even political, consequences.
One important lesson he claimed to receive from
Ramakrishna was that "Jiva is Shiva " (each individual
is divinity itself). This became his Mantra, and he
coined the concept of daridra narayana seva - the
service of God in and through (poor) human beings. If
there truly is the unity of Brahman underlying all
phenomena, then on what basis do we regard ourselves as
better or worse, or even as better-off or worse-off,
than others? - This was the question he posed to
himself. Ultimately, he concluded that these
distinctions fade into nothingness in the light of the
oneness that the devotee experiences in Moksha. What
arises then is compassion for those "individuals" who
remain unaware of this oneness and a determination to
help them. Vivekananda didn't advocate the emerging area
of parapsychology, astrology (one instance can be found
in his speech Man the Maker of his Destiny,
Complete-Works, Volume 8, Notes of Class Talks and
Lectures) saying that this form of curiosity doesn't
help in spiritual progress but actually hinders it.
Swami Vivekananda belonged to that branch of Vedanta
that held that no-one can be truly free until all of us
are. Even the desire for personal salvation has to be
given up, and only tireless work for the salvation of
others is the true mark of the enlightened person. He
founded Sri Ramakrishna Math and Mission on the
principle of Atmano Mokshartham Jagad-hitaya cha (आत्मनॊ
मोक्षार्थम् जगद्धिताय च) (for one's own salvation and
for the welfare of the World).
Vivekanda advised to be holy, unselfish and have
shraddha (faith). He encouraged the practise of
Brahmacharya. In one of the conversations with his
childhood friend Sri Priya Nath Sinha he attributes his
physical and mental strengths, eloquence to the practice
of brahmacharya.
However, Vivekananda also pleaded for a strict
separation between religion and government ("church and
state"). Although social customs had been formed in the
past with religious sanction, it was not now the
business of religion to interfere with matters such as
marriage, inheritance and so on. The ideal society would
be a mixture of Brahmin knowledge, Kshatriya culture,
Vaisya efficiency and the egalitarian Shudra ethos.
Domination by any one led to different sorts of lopsided
societies. Vivekananda did not feel that religion, nor,
any force for that matter, should be used forcefully to
bring about an ideal society, since this was something
that would evolve naturally by individualistic change
when the conditions were right.
The turban that Vivekananda used to wear is generally
believed to be suggested by Maharaja of Khetri. But some
people claim that Vivekananda visited the Swamithope
Pathi during his visit to Kanyakumari in December 1892
and believe that he was impressed by the principles
behind rituals of this monistic faith, such as wearing a
head gear during worship in temple, worshipping in front
of mirror etc., and started wearing a turban from then
on. Some also suggest that Vivekananda received some
spiritual instructions from the disciples of Ayya
Vaikundar. [1] There is no mention of this in
Vivekananda's biographies or works. It is also said that
while he was a child, he was impressed by the turban of
the horse cab driver, who used to ferry his father on
his daily work. Subsequently when he renounced the world
and took to sanyasa, he started using one himself.
Though it may not be obvious but Swami Vivekananda
inspired India's (whom he loved so dearly) freedom
struggle movement. His writings inspired a whole
generation of freedom fighters in Bengal in particular
and India at large. Most prominent were Subhas Chandra
Bose, Aurobindo and countless others. |
