Ancient wisdom for modern times: Unveiling Swami Vivekananda’s teachings
Among the plethora of thought leaders that the Indian sub continent has produced, from Kautilya to Adi Sankaracharya and Sri Ramanujacharya and others, Swami Vivekananda is certainly a beacon among them. In his lifetime that lasted for less than forty years, he simply defied the visual image of a saffron clad man sitting under a tree, that most of us associate with sainthood and was instrumental in spreading the universalism expounded in the Hindu philosophy. As a prominent youth icon, his calls for the youth to step up to the occasion and make India in particular and the world in general a noble and peaceful place gives goosebumps to present day youngsters. ‘Desh’ and ‘Dharma’ were what he stood for. From Narendranath to Swami Vivekananda, this journey of Thakur’s disciple is simply astounding and inspiring. Today, on the ‘National Youth Day’, on his 161st birth anniversary, let us delve into some of his views which we as youngsters can appropriate into our lives.
Swami Vivekananda’s Teachings on the Essence of Hindu Philosophy
Swami Vivekananda, the profound Indian monk, embarked on a mission to disseminate the profound knowledge of Hinduism and its timeless principles during his travels abroad. His teachings focused on the foundational ideas, ideals, and fundamentals of Hinduism, emphasizing the significance of the Vedas as the guiding light. Swamiji proudly attributed the authorship of these sacred scriptures to revered Rishis, noting that some of them might have been women, challenging societal norms. Quoting Vâtsyâyana, he asserted that the realization of Dharma, irrespective of one’s birth background, elevates an individual to the revered status of a Rishi.
While addressing Western audiences, Swami Vivekananda highlighted the distinct Eastern approach to spirituality, particularly in India, emphasizing the introspective method of seeking truth within oneself. He passionately portrayed the soul’s eternal connection with God, creating an immersive spiritual experience for his listeners.
In conveying Hindu philosophy to the West, Swamiji expounded on the concept of the human being as a spirit inhabiting a body. He described the soul as eternal, immortal, free, unbound, pure, and perfect, emphasizing its journey through births and deaths. He encouraged individuals to assert the innate infinitude and divinity of the soul, even in the face of life’s adversities. According to him, every soul possesses infinite power, purity, and essential qualities, differing only in the degree of manifestation.
Having foreseen potential arguments against religion, particularly from atheists citing superstition, Swami Vivekananda labeled superstition as the great enemy of humanity. He clarified the distinction between superstition and the external symbols of worship in Hinduism, which signify holiness, purity, truth, and omnipresence. The use of religious symbols, he emphasized, facilitates the realization of one’s divine nature, representing a journey from a lower to a higher truth.
Drawing an analogy with a young eagle soaring higher and higher, Swamiji periodically emphasized the warm and welcoming nature of Hinduism, inviting people to explore its profound depths.
Swami Vivekananda expounded on the four Yogas — Karma, Bhakti, Jnana, and Raja — highlighting their complementarity with reason. These paths, he asserted, provide diverse avenues to access knowledge, combining instinct, reason, and inspiration in the journey of human evolution.He stressed the importance of practical application and sincere practice, asserting that mere theoretical knowledge of the Yogas wouldn’t lead to spiritual elevation. Swamiji encouraged individuals to focus on their own spiritual journey and avoid minor disputes over others’ beliefs.
Swamiji once narrated a story to explain the ideology of reason and religion. A wise man named Nârada went to another wise man, Sanatkumâra, to learn about truth. Sanatkumara asked what Nârada had studied before. Nârada mentioned studying the Vedas, Astronomy, and other things but found no satisfaction. Sanatkumara explained that while knowledge of various sciences is important, the highest knowledge is that which helps us understand Brahman, the ultimate reality.
“The Hindu does not want to live upon words and theories. The Hindu religion does not consist of struggles and attempts to believe a certain doctrine or dogma, but in realizing — not in believing, but in being and becoming.”
Swamiji further mentioned that Hinduism states that Prana is essentially the sum total energy in the universe. All matter that is perceivable in this universe is the result of primal matter or Akasha (ether). When combined with the primordial force, this universe is created. An analogy given by Swami Vivekananda is, imagine that the Akasha is like a vast ocean and the observable objects made of Prana are floating around like blocks of ice. This essentially means that the Akasha and the Prana are only different in the form they take on and not necessarily their composition. All forces are different manifestations of this same Prana, as all matter is a different manifestation of the same Akasha.
The way forward: Navigating Challenges, Inspiring Unity, and Uplifting the Spiritual Essence of India
While appreciating India’s spiritual heritage, Swami Vivekananda was also critical of post-barbaric invasion civilizational issues that had set foot in our country. He cautioned the Indians against excessive pride in historical achievements, urging Indians to think beyond past glories. He condemned caste-based segregation, asserting that no such division was prescribed in the Vedas. Swamiji criticized strict eating regulations as superficial and disappointing for ordinary people.
Observing a decline in the spirit of religion in India, Swami Vivekananda envisioned a future where the Upanishads would shine, advocating for unity within Hinduism. He criticized sectarian conflicts and called for an end to divisive caste systems, envisioning a more inclusive and egalitarian society.
At a talk in Madras, Swamiji proposed a plan for Madras that involved establishing a non-sectarian temple as a common ground for various sects. He envisioned an institution to train teachers who could disseminate both religious and secular education. The ultimate goal was to have similar temples across India to promote a nationalistic and inclusive approach to spirituality and education. Today the RamaKrishna Mission established by Swamiji serves this purpose and perhaps even beyond.
In a period of self professed social ‘reform’ movements, especially from Bengal, Swami Vivekananda distinguished himself by viewing such efforts critically. While acknowledging several thoughtful reforms, he considered many of the ‘reformers’ as blind followers of Western ideas. However, he identified himself with the ancient class that believed in worshiping the one God in various forms, emphasizing the universality of the path to salvation.
He criticized caste-based discrimination and advocated for unity, urging an end to inter-caste conflicts. Swami Vivekananda emphasized the responsibility of the Brahmin caste to uplift society and envisioned a shift from a divisive caste system to a more inclusive and egalitarian society.
Swamiji said, ”The Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Sukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best”.
There might be many religions existing in the contemporary world but the fault with many such religions is that they have one set of rules and they impose restrictions on the thoughts and practices of people. Unlike Christianity which has certain doctrines to be accepted to attain salvation, the Hindu prays with devotion in a manner that he can and believes in realization rather than belief. We accept new changes and try to imbibe them in our culture in a positive way. Vivekananda adds that we must understand the fact that nothing should hold us back in our journey of self-realization and Hinduism shows the perfect path to Salvation, like many rivers although separated all merge at the sea.
Swami Vivekananda passionately urged the youth to embrace fearlessness, rally around spiritual ideals, and contribute to elevating India spiritually and globally. He envisioned a nation sharing its spiritual treasures with the world, emphasizing the need for enthusiasm, faith, and action.
Comparing India’s charitable practices with the West, Swami Vivekananda suggested that India’s approach led to contentment for recipients, while the Western approach often turned those in need into societal enemies. He encouraged a balance between individual progress and societal welfare, envisioning non-sectarian temples as common ground for various sects and institutions to train teachers for both religious and secular education.
Swami Vivekananda’s Critique, Reverence, and Vision for the Union of Hinduism and Buddhism
Swamiji was also critical of Buddhism and said that the Buddha was perhaps misunderstood by his followers and that Buddhism merely expounded the existing truths of Hinduism, similar to Christianity fulfilling Judaism. He clarified that his criticism of Buddhism was despite the Buddha whom he revered and worshiped. He attributed the decline of Buddhism in India to the fact that the Buddhists were unable to overthrow the eternal truths of the Vedas and their rejection of the idea of an eternal God. On Buddhist philosophy, he said that the dualistic God in Buddhism is problematic as it is a childish and illogical view, that the universe is full of misery and pain. The design theory of the Personal God has been proven flawed, leading to its fall.
Despite these criticisms, he firmly believed that the intellect and philosophy of Hinduism combined with the humanizing power of Buddhism was the need of the hour to revitalize India and the separation of the two is what had caused the downfall of our civilization.
A disciple from Boston once asked swamiji why he was spending his entire life as an act of sacrifice to others. To which swamiji said, “To emancipate myself from earthly ties and attachments so that there will be no re-birth for me. When I die, I want to become at once absorbed in the divine, one with God. I would be a Buddha.”
Practical Vedanta: Advaita’s Strength, Social Service, and Interfaith Harmony
Vivekananda’s call for practical Vedanta, selfless service, and the realization of Advaita as a source of strength remains relevant in addressing contemporary challenges and his contributions to the promotion of interfaith harmony, social reform, and the synthesis of spirituality and science showcase the depth and breadth of his vision for a spiritually awakened and harmonious world.
Swami Vivekananda argues that in India, the birthplace of the Vedanta, the masses have been hypnotized into a false state for ages, leading to pollution and hopelessness. He argues that a grave sin lies on the shoulders of the young men and women of India if they are unable to rediscover the spiritual richness of the nation. The foundations of politics and institutions in India are based on sympathy, love, and a heart that thinks for all. He also criticizes the idea of imitating the English, stating that their foundations are only sand which will soon collapse.
Swami Vivekananda delivered a lecture on Vedanta in the hall of the Maharaja’s bungalow where he explained that none of the Vedas were spoken by any person, but the ideas were evolving slowly and slowly until they were embodied in book form, and then that book became the authority. Various religions were embodied in books. This shows that the power of books is infinite. The Hindus have their Vedas and will have to hold on to them for thousands of years more, but their ideas about them are to be changed and built anew on a solid foundation of rock.
Vivekananda in the same lecture, spoke about the two portions of the Vedas-the Karma Kânda and the Jnâna Kânda. The Karma Kanda were the Samhitas and the Brahmanas. They teach the roots of the universal truths, including the cosmos and psychology. The Brahmanas dealt with sacrifices whereas the Samhitas were songs composed in Chhandas known as Anushtup, Trishtup, Jagati, etc. The three Prasthanas are the Upanishads, the Sutras of Vyasa(Brahma Sutras), and the Gita. These systems are not opposing each other but are based on each other, with a steady evolution of themes building up in the Sutras of Vyasa. The Gita, the divine and soulful description of the Vedanta, is the final link between the Upanishads and the Sutras, organizing the marvelous truths of Vedanta.
The Vedanta philosophy introduces three main perspectives: dualism(Dvaita), qualified monism(Vishishtadvaita), and non-dualism(Advaita). Dvaita sees the universe as a machine set in motion by God, while Vishistadvaita suggests that God, soul, and nature are interconnected, forming a unified entity. Advaita posits that the universe is an illusion, and the ultimate reality is an indivisible, infinite existence.
“ What our country now wants are muscles of iron and nerves of steel, gigantic wills which nothing can resist, which can penetrate the mysteries and the secrets of the universe, and will accomplish their purpose in any fashion. That is what we want, and that can only be created, and
strengthened by understanding and realizing the ideal of Advaita, that ideal of the oneness of all. Faith, faith, faith in ourselves, faith in God — this is the secret of greatness. We have lost faith in ourselves. Therefore to preach the Advaita aspect of the Vedanta is necessary to rouse up the hearts of men, to show them the glory of their souls. It is therefore that I preach this Advaita.”
Advaitins is a sect of Vedantins who assert the unity of all beings in the universe, rejecting logic. It acknowledges mistakes made in previous steps but only through Maya’s lens. Advaita differs from common knowledge in its nature of ignorance, which seeks causes outside of effects. It rejects external explanations like angels or spirits controlling natural phenomena, while science searches for the cause. Advaita, on the other hand, is the most scientific religion, arguing that the universe is self-creating, self-dissolving, and self-manifesting, a One Infinite Existence, or Brahman
The Vedanta philosophy sees every soul as divine, emphasizing the idea that each person should be treated based on their divine essence, not just their outward actions. It teaches that all the energy we see in society comes from within, and what other philosophies call inspiration, the Vedanta calls the expiration of man. It encourages understanding and tolerance of various religious thoughts and expressions.
Swamiji’s teachings are focused on the core principles of Vedanta, such as the oneness of all, the divinity of the soul, and the importance of self-realization and introspection. He discusses how the philosophy of Vedanta, a branch of Hinduism, aligns with scientific principles and emphasizes the idea of an Impersonal God. According to Vedanta, the ultimate reality, called Brahman, is beyond personal attributes and is the essence of everything. He also adds that the Vedanta philosophy, the foundation of which lies in introspection, began to take shape.
The Vedanta philosophers not only answered existential questions but also discovered the basis of ethics. Despite ethical teachings in religions, the Hindus provided a metaphysical explanation — the Atman is absolute and all-pervading, making every individual soul a part of the infinite Universal Soul . Contrary to the belief that progress involves moving from error to truth, Swami Vivekananda noted that the soul progresses from lower truth to higher truth.
He stated that Vedanta can meet the demands of the scientific world by connecting it to the highest generalization and the law of evolution. Vedanta sees the universe as a manifestation of Brahman, where everything, including individuals, is a part of this divine essence. Swami emphasizes that there is no separation between individuals and God; rather, everyone is an expression of the same infinite existence, knowledge, and bliss. The differences among beings are only in degree, not in kind.
“I do not believe in a God or religion that cannot wipe the widow’s tears or bring a piece of bread to the orphan’s mouth. However sublime be the theories, however, well-spun may be the philosophy — I do not call it religion so long as it is confined to books and dogmas”
Vivekananda states that modern Indian society requires practical Vedānta with its insistence on social practice in the form of aid and education programs for the poor and needy which is something fully new within Hinduism and emphasizes how the traditional Vedānta needs to be further elaborated and refined. Translating the knowledge of the unity of every human soul with the whole of humankind and God into concrete action was yet to be achieved.
To this effect, he believes that a practical Vedāntin can and indeed should learn from other religions. Buddhist compassion, the vigor and love shown by Christians and the brotherhood idea of the Muslims can and should enrich Hindu spirituality. His concrete suggestions for the practical Vedānta did not however go beyond ideas and programmes of charitable welfare already long articulated and pursued in both India and elsewhere. Vivekananda’s innovation thus resided in how he succeeded in harnessing Hindu monasticism for aid campaigns and education projects, whereby one aspect of this was to counteract the Christian and Muslim proselytizing of the lower castes .
Thus practical Vedanta system aims to counter this trend by spreading its teachings to everyone, particularly in India, to save civilizations and remember Lord Krishna’s words: “God is pure and equal to all”
Duty and Detachment: The Essence of Karma Yoga
Swamiji explained that knowledge is the finding of unity in diversity, and the highest point in every science was reached when it found the one unity underlying all variety. This was as true in physical science as in spirituality.
Let the Upanishads shine in their glory, and at the same time let no quarrels exist amongst different sects.
Men work with various motives in mind- money, power, name, and fame. However, few people work for work’s sake. They work just because good will come of it and this kind of people gain the highest. This self-control will tend to produce a mighty will, a character that makes a Christ or a Buddha. The ideal man is he who, during the greatest silence and solitude, finds the most intense activity, and amid the intensest activity finds the silence and solitude of the desert. He has learned the secret of restraint, he has controlled himself. That is the ideal of Karma-Yoga, and if you have attained that, you have learned the secret of work.
It has been stated in the Bhagavad Gita- we must all work incessantly, but without attachment. We can use the simile of a lake for the mind where every ripple, every wave that rises in the mind doesn’t subside completely. It leaves a mark and a future possibility of that wave arising again. Similarly, What we are every moment is determined by the total of these impressions on the mind. We are the total of all the impressions of our past lives and actions. Hence, we must let the ripples come and go but not let them make deep impressions on our souls. To attain this unattachment is almost a lifetime’s work but as soon as we reach that point, we have attained the goal and become free as the bondage of nature falls from us.
We must do our duty by the ideals of the society in which we are born. We should always try to see the duty of others through their own eyes and never judge the customs of other people by our standards. He who does the lower work is not therefore a lower man. No man is to be judged by the mere nature of his duties, but all should be judged by the manner and the spirit in which they perform them. The only way to rise is by doing the duty next to us, and thus gathering strength to go on until we reach the highest state. A worker who is attached to results will be filled with sadness and dissatisfaction but to an unattached worker, all duties are equally good and he’s the one who will be truly satisfied in life.
The world has misery, but helping someone expecting gratitude, or expecting to make an impact that cannot be undone in the future, is foolishness that stems from attachment. The world is neither good nor evil; happiness and misery coexist, and what we perceive depends on our state of mind. The world does not require our help at all, and it owes us nothing. It goes on as it is meant to without any of us.
Swami Vivekananda believed that Karma Yoga is the path of selfless action, in which one performs actions as a means of worship and devotion to God, rather than for personal gain. The idea is to detach oneself from the fruits of one’s actions and to focus on the act of doing good for others.
All action is karma. It sometimes refers to the effects of our past actions. Any work, action, or thought that produces an effect is called Karma. The law of Karma thus refers to the law of causation, where the word “law” refers to the mental association (in Sanskrit, vyâpti) between recurring coexisting phenomena. This law is universal to our portion of existence which is composed of space, time, and causation, containing beings that have a name or form in our minds. Beyond this realm, there is no law, as causation does not exist outside the sphere of the human mind and senses.
So essentially Karma Yoga is:
- Do your work and not focus on results all the time
- Surrender the result to god
- Do not expect anything in return and Stay detached from the result of your work
Karma Yoga involves working for the greater good of humanity without any attachment to the results of their actions. This is the path of selfless action, in which one performs actions as a means of worship and devotion to God, rather than for personal gain. The idea is to detach oneself from the fruits of one’s actions and to focus on the act of doing good for others.
According to Karma-Yoga, an action cannot be destroyed until it has borne fruit in the form of effects on the world or repercussions on its doer. Vivekananda teaches us to live in the world and to imbibe its influences, to work for the good of the world with no attachment and expectation. It urges us to realize that the world doesn’t depend on any of us, to be grateful for having the chance to do good, and to keep in mind that the goal is not mere enjoyment.
Beyond Dogma: Swamiji’s Call for a Universal Religion and Inclusive Spirituality
Swamiji notes prevalent theories on the origins of religion, namely — ancestral worship and nature worship. On ancestral worship, he says that it is born out of the human desire to venerate the deceased relatives and people seeking to maintain a certain connection with their departed dear ones. On worship of nature, he attributes it to the curious human mind exploring the workings of nature and natural phenomena.
Swami Vivekananda linked the multiplicity of religions to the diversity of social structures, both entangled in constant disagreements and struggles for dominance. While acknowledging the blessings that religions have bestowed upon mankind in fostering peace, love, and brotherhood, he also lamented the horrors and bloodshed that have stemmed from religious differences.
He argued that despite God’s desire for a single religion, multiple religions have emerged due to attempts to force it upon everyone, which focuses attention on the importance of diversity and respecting each religion. He proudly credited Bharatam for developing the introspective method, emphasizing how it led to the invaluable spiritual treasures shared with humanity.
While he proposed a universal religion with which everyone can identify and associate with, Swamiji rejects the idea of one religion expanding ruthlessly and condemns the condescending religions of the world that spend time with the sword or proselytizing and converting people to their religion.
He says about different religions of the world “They may laugh at one another, but each one has a place in this world. All these various minds, all these various types are necessary. If there ever is going to be an ideal religion, it must be broad and large enough to supply food for all these minds. It must supply the strength of philosophy to the philosopher, the devotee’s heart to the worshiper; to the ritualist, it will give all that the most marvelous symbolism can convey; to the poet, it will give as much of heart as he can take in, and other things besides. To make such a broad religion, we shall have to go back to the time when religions began and take them all in”.
The Hindu monk encourages a free and inquisitive mind and his vision encompasses a broad, all-encompassing faith that respects and embraces every form of worship, acknowledging the ongoing revelation and evolution of spiritual understanding.
Swamiji emphasizes that an external teacher can only remove obstructions, guiding seekers without imposing spiritual transformation upon them. The duty of a teacher ends there. He stresses that true spiritual progress comes from within, from one’s own soul. He identifies four distinct types of individuals within society: the active worker, the emotional lover, the mystical thinker, and the philosophical intellect. A universal religion, he argues, must cater to all these varied inclinations.
Tracing the origin of religion, he suggests that the first glimpse of religion may have come through dreams, as dreams provide a natural state where the mind continues its intricate workings even when the body is at rest. This led early humans to conclude that the mind would continue to exist even after the dissolution of the physical body, thus giving rise to the idea of immortality. As the search for deeper understanding continued, humans delved into different stages of the mind and discovered higher states beyond waking and dreaming. These states, often referred to as ecstasy or inspiration, were characterized by encounters with a new series of facts related to the spiritual realm.
He also adds that at a certain spiritual state, the human mind transcends not only the limitations of the senses but also the power of reasoning. He then dives into the significance of spirituality and religion as a profound study and a driving force for individuals and societies. He asserts that the history of nations reveals a correlation between the rise of a nation and the presence of individuals who actively pursue the Infinite, even if others dismiss it as a futile quest. He argues that the foundation of a race’s strength lies in its spirituality, and the decline of a race commences when spirituality wanes and materialism gains dominance. Beyond the practical benefits and comforts derived from religion, Swamiji views religion as a science and a study that offers the greatest and healthiest exercise for the human mind. He concludes a speech of his given at London saying “The ultimate goal is for religion to merge with the Absolute, the Infinite, and the One without a second, transcending the limitations of the mind and senses. Achieving this harmonious unity between temporal and transcendent knowledge is seen as the pinnacle of religious realization”, answering the probably eternal question posed by ignorant souls — Why religion? The spiritual master’s profound insights inspire us to transcend the confines of exclusivity and embrace a harmonious coexistence of all religious beliefs, fostering an environment where every soul finds its unique connection with the infinite.
He said that the vitality of the nation resided in its religion, highlighting the need to preserve and strengthen it. The historical resilience of the Indian people, enduring foreign invasions while maintaining their religious identity, serves as an example. He advocated for a unification of religious ideals, transcending sectarian differences for the greater good. The primary message is that religion is the cornerstone, and political or social improvements are secondary.
In a short lived life, Swamiji’s influence on the world was perhaps larger than anyone had achieved yet. Through the above article, we pay our respects to the individual whose impact, whether consciously acknowledged or not, has greatly influenced our lives.
By Team IndicSense, 2023–24.
