Swami Vivekananda

UNIT 4 SWAMI VIVEKANANDA (1863-1902) (1863-1902) Reclaiming

Tradition and the Idea
RECLAIMING TRADITION AND THE of Self: Nar-Narayana

IDEA OF SELF –NARA NARAYANA*

Structure
4.0 Objectives
4.1 Introduction
4.1.1 Early life
4.1.2 His Environment and Influences on Vivekananda
4.2 The philosophy of Vivekananda
4.2.1 Religion
4.2.2 Human
4.2.3 Freedom
4.3 Reclaiming Tradition
4.4 The idea of Self
4.4.1 Idea of Nara Narayana
4.5 Let Us Sum Up
4.6 References
4.7 Answers to Check Your Progress Exercises

4.0 OBJECTIVES
The main objective of this unit is to familiarize you with amongst the most
influential religious thinkers of 19th century i.e. Swami Vivekananda and to
provide a general idea about his stream of thought. Swami Vivekananda is known
for his patriotism, dynamic philosophy and as a vigorous religious preacher. He
finds his place in the history as he was the one who rekindled the spirits of people
of India including abroad and infused a new life and spirit in them. He set apart
his life for the spiritual union and upliftment of humanity with his deep insights.
He tried to unleash people from the bondage of superstition, orthodoxy and dead
customs of Hindu society. He drew his inspiration mainly from Vedantic
philosophy. After going through this unit, you should be able to:

*
Rohit Sharma, Assistant Professor, PG Department of Political Science, Arya College Ludhiana

59
BLOCK III  To understand the gist of the philosophical thinking of Swami
Engagement with
Tradition Vivekananda
 His passion for the whole of humanity as one religion
 Restoration of India’s lost glory
 To understand the concept of Self –Nara Narayana

4.1 INTRODUCTION
Narendranath Dutta- the original name of Swami Vivekananda- was a magnificent
personality. He was educated in Western and Indian philosophy and history and
was far more sensitive towards existential problems of society. He was given the
status of a Radical, Patriot-Prophet of modern India. He received much public
acclaim outside India during the last decade of the 19th century and the first
decade of the 20th century. In 1893, he appeared on the panorama of world at the
Parliament of Religions in Chicago and became a spiritual ambassador of Indian
Culture in America. He spoke about combining East and West, religion and
science on the basis of practical Vedanta. Swami Vivekananda’s personified
personality and his deep understanding of spirituality, acquaintance with Eastern
and Western ideals made an irresistible appeal to the many Americans and
Europeans who came in contact with him.

4.1.1 Early life

On 12th January, 1863, Swami Vivekananda was born into an aristocratic
Kayastha family of Calcutta. His family was known for their affluence and
philanthropy, scholarship and independent spirit. Vivekananda’s mother,
Bhuvaneswari Devi, aptly fit in to the old convention of womanhood as portrayed
in the Hindu way of life. She was a highly pious woman and observed religious
vows. Swami Vivekananda’s early education under the care of his mother taught
him the virtues of austerity and self-control. She also taught her son the Bengali
alphabet and English words, as well as stories from the Ramayana and the
Mahabharata. Therefore, he developed his love for Hindu deities of whom he
learnt from his mother. The father, Viswanath Dutta, was an attorney-at-law of
the High Court of Calcutta. He was well versed in English and Persian literature.
He was a man of diverse interests and especially had taste for cookery. He also
upheld the progressive vision regarding social matters. He also had a big heart and
often went out of his way to support poor relatives. Thus, Vivekananda’s future
personality was influenced by his gifted father and his saintly mother, both of
whom kept a chastening eye upon him. The father had his own manner of
discipline. Therefore, from the very beginning of his life, Swami Vivekananda
was given to religious ideas and a humanitarian approach towards life. Years
later, during his address to audience he pompously acknowledged his mother and
said that, ‘I am indebted to my mother for whatever knowledge I have acquired.’
At the age of six he was sent to a primary school and in 1871, at the age of eight,
Narendra entered high school and graduated in 1879 in the first division. Almost
immediately, his teachers and classmates also recognized his brilliance. While
60
growing up, Swami Vivekananda developed his keen interest in scholarly matters.
He started reading books on literature and history, and also started taking part in Swami Vivekananda
(1863-1902) Reclaiming
public meetings. In 1879, he joined the Presidency College of Calcutta for higher Tradition and the Idea
studies. After a year, he had joined the General Assembly's Institution, which was of Self: Nar-Narayana
founded by the Scottish General Missionary Board. Later on that institution
turned out to be well known Scottish Church College. He studied Western logic
for the first two years. Vivekananda’s memory was phenomenal. Almost in three
days he absorbed Green's History of the English People.
For the very first time, Vivekananda learnt about Sri Ramakrishna from Mr.
Hastie, who was then the principal of the college and professor of English
literature. While lecturing his class on Wordsworth's poem The Excursion,
Professor Hastie spoke about the trances and remarked that such religious
ecstasies happen only because of person’s individual purity and concentration. He
further argued that in contemporary times, such type of exalted experiences was
an atypical phenomenon. 'I have known,' he had said, 'only one person who has
realized that blessed state, and he is Ramakrishna of Dakshineswar. You will
understand trances if you visit the saint.'
In November of 1881, Vivekananda was invited to the house of Surendranath
Mitra to entertain the guests with his melodic music. Surendranath Mitra was
devotee of Sri Ramakrishna Paramahamsa. There, Vivekananda got a chance to
met Sri Ramakrishna. His sincerity and devotion highly impressed Paramahamsa.
Therefore, he asked him to visit him at Dakshineswar. To douse his spiritual thirst
and to ensure whether Ramakrishna can help him in his spiritual endeavours, he
accepted the invitation. At the age of eighteen, he became a disciple of Sri
Ramakrishna Paramahamsa. He was carried away with the teachings of Sri
Ramakrishna Paramanhamsa and lived to continue his Guru’s teachings. After the
death of Sri Ramakrishna Paramahamsa in 1886, Vivekanada made an extensive
tour of India like a sanyasi. While wandering through India, Vivekananda
experienced India’s glorious past, art, culture, and religion portrayed in temples
and monuments at different historical centers. His wanderings often named as
parivrajya, the unsettled itinerary of a Hindu ascetic who was allowed to camp at
one place for only short periods. In reality, he set out for this journey not for
personal salvation, but familiarity with a country and its people with whom he had
not been closely acquainted. During these tours, he encountered the cry of
humanity because of misery, grinding poverty, social evils and religious practices.
Therefore, he decided to uplift the poor masses from their degraded position in all
spheres and also to reclaim and restore India’s lost glory. The service to mankind
as his mission on earth endeared him to the people in West. He toured America
and Western Europe in 1893. He attracted large audiences at the World’s
Parliament of Religions in Chicago and laid the foundation of Vedanta Society of
New York in 1894. During the short life-span of thirty nine years (1863-1902), he
left for posterity his four outstanding treaties on Hindu philosophy- Jnana-Yoga,
Bhakti-Yoga, Karma-Yoga and Raja-Yoga.
The legacy of Swami Vivekananda continues both within in contemporary Indian
society and the West. In India he is a source of pride to this day. Therefore, every 61
year National Youth Day is observed on his birthday. Furthermore, the
BLOCK III Vivekananda Memorial at Cape Comorin on the southernmost tip of India has
Engagement with
Tradition become an international centre of pilgrimage. The Ramakrishna Math and
Mission founded by Vivekananda in 1897, also remains India’s premier charitable
organisations. In short, Vivekananda’s ideals of religion and social service are
working in many ways till date.

4.1.2 His Environment and Influences on Vivekananda

The rationalist thought of his times influenced the ideas and the thought process
of Swami Vivekananda. He was greatly influenced by the political and
sociological literature produced in West that laid stress on science and reasoning
and talks about liberty and democratic ideals. He read J.S. Mill, French
philosophers, Scottish Common Sense philosophers, Kant, Comte, Spencer and
Hegel. The Indian reformist movements namely the Brahmo Samaj, the Arya
Samaj and the Theosophical Society also captured his imagination and prompted
his thoughts regarding humanism, religion and spirituality. Through the writings
of leaders of Brahmo Samaj, he learnt about India’s religious and philosophical
heritage. The Brahmo Samaj, refuted ritualistic conventions of Hinduism. The
first and foremost agenda of Brahmo Samaj was the liberation of women from old
dogmas of society, remarriage of widows, abolition of child marriage, women
education etc. Furthermore, under the influence of Western ideas, the Brahmo
Samaj upheld the supremacy of science and reasoning power. Like many other
young men of his times, he was carried away by its progressive ideas and became
its member. But Brahmo Samaj failed to give satisfaction to Vivekananda’s
spiritual yearnings and his enthusiasm for reason developed an agnostic outlook
about life. He had strong desire to find the ultimate goal of human existence. A
turning point came in his life when he came in contact with Ramakrishna
Paramhamsa in 1881. His mentor toned down his aggressive faith in logic and
made him understand the value of personal realization than of intellectual
conviction. Rest his travels in India, America and Europe left a deep impression
upon him. He got acquainted with the achievements of Science, practical values,
social awareness of the West. But his second visit to the West in 1899 left him
disillusioned in many ways and made him aware of the limitations of Western
civilization.
In short, socio-religious or cultural milieu of 19th century Bengal and the Hindu
philosophy of Vedanta played an important role in developing Vivekananda’s
ideas. It is believed that Gita also had a profound impact upon him and he was
also influenced by the personality of Swami Dayananda too. It is the fact that,
more than anyone else, his mystic guru Ramakrishna Paramhamsa made him
aware of his mission in life. Sri Ramakrishna also chose Vivekananda only for
initiation into the mysteries of Advaita Vedanta. It was partly philosophical and
mystical point of view that took all differentiation in this universe to be only
relatively real. Man, in this view point, was no different from reality or God; it
was just his hallucination that did not allow him to gauge this ultimate truth.
Later, Swami Vivekananda made an attempt to translate this philosophical
62 monism as a gospel of social egalitarianism and universality.
Check Your Progress Exercise 1 Swami Vivekananda
(1863-1902) Reclaiming
Note: i) Use the space given below for your answer. Tradition and the Idea
of Self: Nar-Narayana
ii) Check your progress with the model answer given at the end of
the unit.
1. Give a brief life sketch of Swami Vivekananda.
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2. Write a short note on Vivekananda’s environment and its impact upon him.
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4.2 THE PHILOSOPHY OF VIVEKANANDA

During his extensive journey from the Himalayas to Cape Comorin, he
accumulated new experiences and learnt about socio-economic and religious
conditions of his countrymen. He also realized that religious orthodoxy and
superstitions and losing faith in spirituality are responsible for human sufferings,
social evils and downfall of India. In spite of his unshakable faith in religion, he
did not like any sort of orthodoxy in religious affairs. He also disagreed with
those who held religion responsible for the social backwardness and political
subjugation of India. He also condemned ‘don’t touchism’. But he admitted that
the rigidity of caste system, its social exclusiveness, the spirit of fatalism, and
other factors, which had come to be accepted as essentials of Hinduism, greatly
contributed to her decline. He was of the view that it was not the fault of
Hinduism, but of the people, who misunderstood it and failed to translate its fine
principles into practice. In a sense, Vivekananda had the view that dogmatism in
any realm is the surest opponent of growth and development. Therefore, he
strongly made an appeal to adopt an open mental framework and rational attitude
towards religion.

4.2.1 Religion
For Vivekananda, Religion is inevitable and very much needed for the conduct of
life. Religion born out of man’s urge to experience the phenomenon that is
beyond the physical senses and one’s own understanding. He opined that each
religion usually consists of three parts- its ideals and philosophy, its mythology
63
and its rituals. The last two may differ from one religion to another; but not in
BLOCK III case of its philosophy and ideals and that can bring harmony and unity. In a sense,
Engagement with
Tradition all religions aimed at the spiritual integration of mankind. Further, he asserted,
‘Religion is the idea which is raising the brute unto man, and man unto God.’ In
other words, for him, religion constitutes man’s basic nature and unites him with
his fellow beings. Hence, he tried to teach people principles of love and mutual
toleration and universal religion of man. The idea of universal religion was born
out of his conviction that God manifests Himself through all living beings.

4.2.2 Human
Vivekananda upheld that the ultimate reality of life is to be spiritual. From here, it
emerges that man is an organized unity of spiritual and physical realms. It’s the
existence of spirituality that makes man unique and physically superior. Human
soul (atman) is indistinguishable from the divine (Brahman). For that reason, he
emphasized that the Vedantic identification of human and divine is to raise the
dignity of human in the world. He said that, ‘this human body is the greatest body
in the universe, and a human being the greatest being. Man is higher than all
animals, than all angels; none is greater than man.’ By establishing supremacy of
man, he wanted to awaken the spirit in man by proclaiming him as the highest
representation of God and to bring about solace to suffering and bewildered
humanity.

4.2.3 Freedom
For Vivekananda, freedom is the very essence of the soul. It is imperative to
experience the spiritual journey. In the Parliament of Religions, he uttered that
‘each must assimilate the spirit of the others and yet preserves one’s
individuality.’ Vivekananda wanted to inspire each and one that they must nurture
a free body, mind and spirit. To him, freedom was the watchword. If individuals
would become perfect by acting freely, in turn, they can build a perfect society.
Though, he thought of freedom as an indispensable for the realization of one’s
inner individuality, he did not ignore its social and material aspects. He also
upheld that social uplift of the masses can be possible only with individual
freedom and equality. In short, his concept of freedom is all-inclusive and cannot
be viewed in isolation in relation to society.

4.3 RECLAIMING TRADITION

Swami Vivekananda was never tired of reminding about the core of Indian
traditions and culture in his spirited exhortations. Though, he was receptive to
science and reason, he also made an attempt to synthesize science and spirituality,
ancient wisdom and modern efficiency. In the opinion of former Prime Minister
of India Pandit J.L. Nehru, though, Swami Vivekananda’s philosophy was deeply
rooted in India’s magnificent past and its prestige, yet he had rational and
scientific approach towards the problems of life. Thus, he was an anchor for
India’s past and it’s present.
Swami Vivekananda tried to provide fresh impulse to the philosophy of the Vedas
64 and the Upanishads. He considered them as a foundation of Hindu religion and
culture. It may be important to mention here that the Vedas are the core scriptures Swami Vivekananda
(1863-1902) Reclaiming
of Hinduism that focus upon knowledge of rituals and liturgical matters. On the Tradition and the Idea
other hand, the Upanishads are texts, written between 700 BCE and the early of Self: Nar-Narayana
century of the Common Era which form the theological and philosophical essence
of the Vedanta. The Vedantic world-view permeates aspects of Indian body of
thought and concepts such as Brahman (ultimate reality), Atman (self), and Isvara
(the Lord). This body of thought is referred as Vedanta in contemporary times.
During his life he endeavored to interpret the philosophy of Upanishads correctly
as they paved the way for the salvation of mankind. The Upanishads can reinstate
the lost confidence in man. They can make man conquer his weakness and
pessimism towards life and prepare man to face the world with courage.
Vivekananda also found that the Upanishads taught the solidarity of this universe-
brotherhood of man. Therefore, the humanistic message was always loud and
clear in his writings and speeches.
Swami Vivekananda was also overwhelmed by the teachings of Gautama
Buddha, as Buddha’s main concern was removal of sufferings of mankind.
Therefore, he renounced everything to find out a way to soothe the miseries of
mankind. Swami Vivekananda expressed his regard for the Buddha very
movingly: “I would like to see moral men like Gautama Buddha, who did not
believe in a personal God or a personal soul, never asked about them, but was a
perfect agnostic, and yet was ready to lay down his life for anyone, and worked
all his life for the good of all, and thought only of the good of all.” Therefore, in a
similar vein Vivekananda modeled his ethical activism.
Likewise, the Vedantic message he tried disseminating in India and the West has
deep philosophical roots in Sankara, Ramanuja, Madhva, Chaitanya and other
pre-modern thinkers. Contrasting his own mentor Sri Ramakrishna, Vivekananda
did not believe that to achieve higher spiritual realm, there is a need to depend
upon moral activities. For him, Vedanta includes Advaita, Visishtadvaita and the
dualist systems of thought. He maintained that there is no incompatibility among
the different systems of thought. The dualism usually instigates the human mind,
then it rises to a qualified dualism and finally it qualifies for Advaita. The Advaita
or monism decrees the highest truth i.e. Tat Twam Asi (Thou Art That). Thus, for
Vivekananda through Vedanta man can understand the ultimate unity of things.
The phrase Tat Twam Asi implies that man is not as he appears to be. He is neither
the body, nor the mind and intellect. But he is the soul or Atman, which is infinite
and eternal. Therefore, it is part and parcel of the Parmaatman or the Universe
Soul. Hence, Vivekananda urged the people to cast off the wrong notion that man
is inherently bad or sinner as is taught by religions and to believe that he is pure,
divine and sat-chit-ananda. This also leads to the concepts of equality of man and
the unity of mankind. If the same God is present in all of us, there can be no other
relationship between man and man than that of love and service. Vedanta, thus,
preaches the message of universal love and service. As love and service demand
the spirit of sacrifice and renunciation, the message of Vedanta also insists upon
it. In modern India, Swami Vivekananda is perhaps the first figure to suggest that 65
BLOCK III a moral life may be successfully detached from any conceptions of god and
Engagement with
Tradition religion.
With Vivekananda therefore, Advaita Vedanta was not simply hoary metaphysics,
but a gospel that could be given tangible social meanings. Vivekananda believed
that Vedanta can breakdown any kind of dichotomies that has weakened human
ties. Vedanta can keep the human beings or, nations at par. There would be no
distinction made on the basis of one is superior and other is not. Thus, Vedanta
can preach the message of universal love and renunciation. He also believed that
no nation can achieve its prowess merely by enacting good laws or economic
prosperity. For this, the strength and character of countrymen is very much
needed and it is only Vedanta that can infuse the strength of character. However,
he was enough of a realist to realize that the philosophy of Vedanta would hold no
meaning for a poor. It could be an insult to discuss the metaphysics with a
starving man. Therefore, he dedicated his life to serve the unhappy masses and
also tried to seek help from the West in return of Gospel of Vedanta.

Check Your Progress Exercise 2

Note: i) Use the space given below for your answer.
ii) Check your progress with the model answer given at the end of
the unit.
1. Illustrate Vivekananda’s understanding of freedom.
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2. Why did Vivekananda try to reclaim the traditions?
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4.4 THE IDEA OF SELF

Traditionally, self is considered as that principle which organizes the activities
and the experiences of an individual and give them significance different from
bodily activities. For Swami Vivekananda, spirituality holds twin goals that of
‘realisation of one’s own Self and to lend help to attain a similar goal of other
humans. At an individual level, such a goal can make people compassionate,
divine, pure and selfless beings and pave the way for manifesting love, sacrifice
66
and service. He tried to show that realisation of oneness of all mankind on the Swami Vivekananda
(1863-1902) Reclaiming
basis of the self was living the life of a practical vedantin. Tradition and the Idea
of Self: Nar-Narayana
He made it clear that the only way to realize peace and happiness in this world
was to convert one’s own self into universal love and this is possible if the world
is looked upon as one’s own body. The understanding of the Vedanta philosophy
leads to the development of love for all regardless of artificial differences of
religions, castes and colour.
Another important character of the self is happiness. According to Taittiriya
Upanishad, happiness is merely a reflection of the happiness of the Self i.e.
atmananda. It is the highest degree of contentment in man that can be only
experienced through a clam and serene mind. Thus, Vivekananda’s
understanding of happiness consists of individual freedom. He wanted to make
freedom as the natural possession of all individuals. He upheld that the individual
freedom was equally indispensible for the realisation of one’s personality in the
social and economic spheres. Furthermore, he opined that individual freedom
should not be viewed in an isolated way, and it must be studied in relation to
society. In fact, it bears on the problems of the individual relationship with
society. He upheld that by acting freely an individual can becomes perfect too and
that in return makes a perfect society. Therefore, society should not be allowed to
encroach upon the individual freedom. In short, Vivekananda presented a very
balanced view both for society and individual. For him, there must be a harmony
among people in a perfect society. It should also synthesize spiritualism and
materialism. In individual life, there must be a balance between the higher and the
lower nature of man, again it is a synthesis of the spirited body. In other words,
his concept of freedom is all-inclusive that meant for an amalgamation of the
individual Self, social freedom, material and spiritual freedom. This adoration of
freedom made him an advocate of human equality. His plea for the individual and
social equality made him a firm believer in the institution of democracy.

4.4.1 Idea of Nara-Narayana

Conceptually, Nara is considered as a human soul which is an eternal companion
of the Divine i.e. Narayana. In a sense segregation of these two terms makes us
clear that Nara means human, and Narayana refers to the name of the deity. In
Hindu mythology, Nara-Narayana (Sanskrit: nara-nārāyaṇa) were twin brothers.
They were regarded as an incarnation of Lord Vishnu. The twins lived at Badrika
where they performed severe austerities and meditation for the welfare of the
world. Another understanding of the concept comes from other the great epic of
Mahabharata. Here, Sri Krishna has been identified as Narayana and Arjuna as
Nara. It is believed that in the form of Nara-Narayana, Lord Vishnu came on
earth to preserve righteousness (Dharma). In short, Nara is the incarnation of
Narayana that came on earth to eradicate the miseries of mankind.
Swami Vivekananda envisioned this phrase Nara-Narayana as “Service to
Humanity is Service to God.” His mentor Sri Ramakrishna taught him to love
humans and to serve man as a manifestation of God himself. Further, his master 67
stated that it was not for man to show compassion, he must serve God through
BLOCK III man, in whose heart God resides. Therefore, Swami Vivekananda made this
Engagement with
Tradition outlook the basis of his life and philosophy.
The study of the Upanishads and the Vedantin philosophy enriched
Vivekananda’s understanding of Self and he realized that the similar Self
permeates in all beings and just because of individual’s ignorance, they don’t see
into it. Therefore, there is need to rise above one’s Self and realize the universal
self. Through the Vedantin philosophy, he wanted humans to believe in their
innate power in the form of Self and to break down the artificial binaries of
religion, caste, colour etc. among mankind. He also argued that true happiness did
not lie in material things, but in the Self of man. Anyone can lead a happy life if
he/she is conscious of the Self or divinity in him/her and has a firm faith in it.
At the Parliament of Religions in Chicago in 1893, while explaining the
philosophy of Vedanta, Vivekananda expressed, “Love everyman as your own
self and not as your brother as in Christianity. Brotherhood should be superseded
by universal selfhood”. He always emphasized that one must see God in all and in
every act of individuals. Therefore, he always urged the people to look for God in
fellow individuals. He thus, emphasized practical religion. He asked people to
worship and offer the poor what they offered to the image of God in the holy
place. Vivekananda was very sensitive by heart. Once he burst into tears just by
listening to the plight of poor by one of disciple of Sri Ramakrishna. Thereafter,
the disciples had strict instructions to avoid the paraphernalia of worship and were
asked to serve the poor- Daridra-narayana. Vivekananda’s compassion for the
downtrodden and plea to help them was seen equivalent to worship of God. This
has influenced many people around the globe. For instance, the IT tycoon Bill
Gates, after reading Vivekananda’s Karma Yoga reported to have parted with
almost half of his wealth to support the social cause. It shows that even after a
lapse of half of a century, people still attach importance to his teachings.

Check Your Progress Exercise 3

Note: i) Use the space given below for your answer.
ii) Check your progress with the model answer given at the end of
the unit.
1. Explain the idea of self as Vivekananda perceived.
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2. How does Vivekananda explain the concept of Nara-Narayana?
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68 …………………………………………………………………………...……
 …………………………………………………………………………...…… Swami Vivekananda
(1863-1902) Reclaiming
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4.5 LET US SUM UP

Swami Vivekananda was one of the most influential religious thinkers of 19th
century India. He revitalized Indian thought; therefore, he is also regarded as a
maker of modern India. He was inspired by his master and the ideals of
Upanishads. His writings, letters and speeches are a veritable proof of his
earnestness for emancipation, socio-religious reforms. Swami Vivekananda was
known for his Practical Vedanta. He identifies his thought with the philosophy of
Advaita and gives the latter a new form. His writings basically dealt with the
freedom of man, its nature, norms, scope, and the idea of equating freedom with
equality. He believed that purity of divine is already within the each one in the
form of soul. Swami Vivekananda was a sturdy realist. He did not express his
concern for spirituality only, but also of material well being of people. He had
reverence for India’s glorious past. Therefore, he had genuine concern for India’s
regeneration, but he also spread his message throughout the world.

4.6 REFERENCES
 Bali, Dev Raj. (1984). Modern Indian Thought: From Rammohun Roy to
Jayaprakash. New Delhi: Sterling Publishers Pvt. Ltd.
 Gautamanada, Swami. (2012). Swami Vivekananda- The True
Ambassador of Indian Culture. The Vedanta Kesari, 99 (12), pp.27-30.
 Gregg, Stephen E. (2019). Swami Vivekananda and Non-Hindu
Traditions: A Universal Advaita. New York: Routledge.
 Gupta, Ram Chandra. (1998). Indian Political Thought. Agra: Lakshmi
Narain Agarwal, Educational Publishers.
 Nikhilananda, Swami. (1953). Vivekananda A Biography. New York:
Ramakrishna-Vivekananda Center.
 Sarvapriyananda, Swami. (2012). Sat Chit Ananda- The Philosophy of the
Upanishads. The Vedanta Kesari, 99 (12), pp.104-108.
 Singh, M.P. and Himanshu Roy. (Ed.) (2011). Indian Political Thought:
Themes and Thinkers. Delhi: Pearson.
 Varma, V.P. (2000). Modern Indian Political Thought, Vol.II. Agra:
Lakshmi Narain Agarwal Educational Publishers.

4.7 ANSWERS TO CHECK YOUR PROGRESS

EXERCISES
Check Your Progress Exercise 1
1. Your answer should highlight following points
 Swami Vivekananda was born into an aristocratic Kayastha family of
Calcutta On 12th January, 1863 69
 His personality was influenced by his gifted father and his saintly mother
BLOCK III  Because of his keen interest in scholarly matters. He started reading read
Engagement with
Tradition books on literature and history
 In November of 1881, became disciple of Sri Ramakrishna
 Toured to India, America and Western Europe
 Attracted large audiences at the World’s Parliament of Religions in
Chicago and laid the foundation of Vedanta Society of New York in 1894.
 Wrote four outstanding treaties on Hindu philosophy
2. Your answer should highlight following points
 Influenced by the political and sociological literature produced in West
 The Indian reformist movements captured his imagination and prompted
his thought regarding humanism, religion and spirituality
 The achievements of Science, practical values, social awareness of the
West
 His mentor made him understand the value of personal realization than of
intellectual conviction

Check Your Progress Exercise 2

1. Your answer should highlight following points
 Freedom is the very essence of the soul
 There is no antithesis between necessity and freedom
 He wanted the realisation of free self-consiouness of soul
2. Your answer should highlight following points
 Tried to provide fresh impulse to the philosophy of the Vedas and the
Upanishads
 Endeavored to interpret the philosophy of Upanishads correctly
 To seek help from the West in return of Gospel of Vedanta
 To taught the solidarity of this universe- brotherhood of man

Check Your Progress Exercise 3

1. Your answer should highlight following points
 Spirituality holds twin goal that of ‘realisation of one’s own Self and to
lend help to attain a similar goal of other humans
 Self is happiness
 Happiness consists of individual freedom.
2. Your answer should highlight following points
 Nara is considered as a human soul which is eternal companion of the
Divine i.e. Narayana
 Vivekananda envisioned Nara-Narayana as “Service to Humanity is
Service to God

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