SWAMI VIVEKANANDA AND INDIAN NATIONALISM. By Subodh Chandra Sen Gupta. The Ramakrishna Mission Institute of Culture, Gol Park,Calcutta 700029; First Ramakrishna Mission Edition, 2001. Pages 170, Soft Cover, Rs. 50/-
Many people turn to the teachings and writings of Swami Vivekananda for help to quench their thirst for spiritual knowledge or even to find solutions to various social and secular problems. Everyone is guaranteed something there, but what he/she receives depends entirely upon him/her. The same thing can be applied to Swami Vivekananda's Nationalism. One may see him as a Hindu patriot, and another may see him as the champion of universal brotherhood proclaiming that the national boundaries are hurdles to human welfare and fulfilment. Thus, patriotism for Swami Vivekananda was 'always partial'. This peculiarity is well noted when one considers the role Swami Vivekananda played, albeit indirectly, in building or shaping Indian Freedom Movement. Never was the Swami interested in the politics of freedom struggle. While putting forward the resolutions for Sri Ramakrishna's monastic and lay disciples on May 1, 1897, he categorically says: 'Aims and Ideals of the Mission being purely spiritual and humanitarian, it would have no connection with politics.'
The author of the book under review also makes this point. The book mostly deals with the history and analysis of Indian freedom struggle, with special references to the role played and contributions made by such great leaders and visionaries as Raja Ram Mohan Roy, Maharshi Dayananda Saraswati, Bankimchandra, Bal Gangadhar Tilak, Aurobindo, Mahatma Gandhi, and Pt. Jawaharlal Nehru. Out of ten chapters, three chapters (3, 4, and 5) are devoted to expounding the basic philosophy of Swami Vivekananda. An attempt is also made to focus on the views and inspiration offered by Swami Vivekananda to Indian freedom struggle. However, the author regrets that the Swami was never fully understood by these leaders including Gandhi and Nehru. This thinking finds its cumulative culmination in the last chapter 'Today and Tomorrow' where the author expresses his unhappiness at the way the Indian situation, both economic and social, has deteriorated.
Even though many of the Indian leaders were influenced and inspired by Swamiji's writings and teachings it was not possible for them to assimilate his teachings. Thus, the role of the Mission and role of the politicians, although complementary, would by necessity differ. This claim can be substantiated if we consider the answer given by his Guru-bhai, Swami Shivananda to one of the devotees when he was asked: 'Maharaj, at this hour the whole country is stirred to its very depths by Non-cooperation Movement of Mahatma Gandhi…. But why is Ramakrishna Mission silent in this immense countrywide movement? Has not the Mission some duty in this national struggle for freedom? Don't you feel for the country at all?' Swami Shivananda replied: '...Swami Vivekananda could certainly have stirred the country to political revolution, had he so chosen. Who is more patriotic than he was? How many hearts bleed for the downtrodden masses, as his did? Swamiji did not start a revolution. Had he known it would really help India, he would surely have done so…. We are actually accomplishing things, not through politics, but in our own way. Mahatma Gandhi is working out similar ideas through politics….' Interested readers may refer 'For Seekers of God', page 8 to 12; Advaita Ashrama, Calcutta, 1985, for more details.
What this means is that even if we accept the influence of Swami Vivekananda on Indian Nationalism and Freedom struggle, one should be careful in lending the degree of importance to it. It can be said that for want of a comprehensive understanding of his core message of spiritual fulfillment on the parts of leaders of Indian Freedom Movement, correct application of his teachings in Indian Freedom struggle was not possible. He loved Mother India only for one thing, and that is because from time immemorial she has produced men and women of exalted character who manifested highest spiritual truths in their lives. One may call them saints, prophets, or incarnations; one may try to find gradations in them, but for Swamiji anyone manifesting higher spiritual consciousness was a valuable asset in search of and as an expression of human excellence. As Swami Ashokananda reflects 'behind all his (Swami Vivekananda's) patriotism, deep down there was the spiritual motive. For him India was synonymous with the spirit of religion….'
- C.S. SHAH : Vedanta Kesari May 2002
--
Many people turn to the teachings and writings of Swami Vivekananda for help to quench their thirst for spiritual knowledge or even to find solutions to various social and secular problems. Everyone is guaranteed something there, but what he/she receives depends entirely upon him/her. The same thing can be applied to Swami Vivekananda's Nationalism. One may see him as a Hindu patriot, and another may see him as the champion of universal brotherhood proclaiming that the national boundaries are hurdles to human welfare and fulfilment. Thus, patriotism for Swami Vivekananda was 'always partial'. This peculiarity is well noted when one considers the role Swami Vivekananda played, albeit indirectly, in building or shaping Indian Freedom Movement. Never was the Swami interested in the politics of freedom struggle. While putting forward the resolutions for Sri Ramakrishna's monastic and lay disciples on May 1, 1897, he categorically says: 'Aims and Ideals of the Mission being purely spiritual and humanitarian, it would have no connection with politics.'
The author of the book under review also makes this point. The book mostly deals with the history and analysis of Indian freedom struggle, with special references to the role played and contributions made by such great leaders and visionaries as Raja Ram Mohan Roy, Maharshi Dayananda Saraswati, Bankimchandra, Bal Gangadhar Tilak, Aurobindo, Mahatma Gandhi, and Pt. Jawaharlal Nehru. Out of ten chapters, three chapters (3, 4, and 5) are devoted to expounding the basic philosophy of Swami Vivekananda. An attempt is also made to focus on the views and inspiration offered by Swami Vivekananda to Indian freedom struggle. However, the author regrets that the Swami was never fully understood by these leaders including Gandhi and Nehru. This thinking finds its cumulative culmination in the last chapter 'Today and Tomorrow' where the author expresses his unhappiness at the way the Indian situation, both economic and social, has deteriorated.
Even though many of the Indian leaders were influenced and inspired by Swamiji's writings and teachings it was not possible for them to assimilate his teachings. Thus, the role of the Mission and role of the politicians, although complementary, would by necessity differ. This claim can be substantiated if we consider the answer given by his Guru-bhai, Swami Shivananda to one of the devotees when he was asked: 'Maharaj, at this hour the whole country is stirred to its very depths by Non-cooperation Movement of Mahatma Gandhi…. But why is Ramakrishna Mission silent in this immense countrywide movement? Has not the Mission some duty in this national struggle for freedom? Don't you feel for the country at all?' Swami Shivananda replied: '...Swami Vivekananda could certainly have stirred the country to political revolution, had he so chosen. Who is more patriotic than he was? How many hearts bleed for the downtrodden masses, as his did? Swamiji did not start a revolution. Had he known it would really help India, he would surely have done so…. We are actually accomplishing things, not through politics, but in our own way. Mahatma Gandhi is working out similar ideas through politics….' Interested readers may refer 'For Seekers of God', page 8 to 12; Advaita Ashrama, Calcutta, 1985, for more details.
What this means is that even if we accept the influence of Swami Vivekananda on Indian Nationalism and Freedom struggle, one should be careful in lending the degree of importance to it. It can be said that for want of a comprehensive understanding of his core message of spiritual fulfillment on the parts of leaders of Indian Freedom Movement, correct application of his teachings in Indian Freedom struggle was not possible. He loved Mother India only for one thing, and that is because from time immemorial she has produced men and women of exalted character who manifested highest spiritual truths in their lives. One may call them saints, prophets, or incarnations; one may try to find gradations in them, but for Swamiji anyone manifesting higher spiritual consciousness was a valuable asset in search of and as an expression of human excellence. As Swami Ashokananda reflects 'behind all his (Swami Vivekananda's) patriotism, deep down there was the spiritual motive. For him India was synonymous with the spirit of religion….'
- C.S. SHAH : Vedanta Kesari May 2002
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