CHAPTER - Ill

VIVEKANANDA VIETnTS ON RELIGION

"I do not believe i n a God or Religion which cannot wipe the

widows tears and or bring a piece of bread to the orphan's mouth"

- Swami Vivekananda

There are several great religions prevailing in the world today. These

were all either founded or discovered by great spiritual men. These religions

have inspired thousands of people to great acts of kindness and self-sacrifice.

Many have been transformed by these religions. Thousands have gained

strength and solace from them. These religions have contributed much to

the civilization of men to social harmony and peace, human understanding

and solidarity.

In order to understand what exactly is religion, we have to know the

definition of the word. The word 'Religion' is derived from the Latin word

'Religare' which means 'To bind'. Religion means something that h e l ~ t o bind

man with God. In general, religion means a relationship or a holistic

organization of a personality and the social body. According to

Dr.S.IZadhakrishnan, "True religion is in the heart of men, not in man made

values. It believes in the spiritual nature of man"'. In view of Frederick J.

Streng, religion has got three components. He observes, "An examination of

religious life will reveal three interacting dimensions that are experienced by

people who consider themselves religious. The personal dimension, the

cultural dimension and the ultimate dimensionu2. Referring to Universality,

necessity and oneness of religion, Paramahamsa Yogananda says that 'Which

is universal and most necessary to mr-m is religion to him"" The true religion,

1. Walia, J.S.: Principles and Methods of Education, p. 253.

2. Streng J. Frederick: Understanding Religious life, p, 26,

3. Sivananda, Swami : Bliss Divine (19711, p.417.

according to E.B.Taylor, "Religion is the belief in spiritual being"' "True

Religion is akin to spiritual values'".

Many people have mistaken notion that religion is other wordly. They

believe that it concerns itself only with life and achievements in the other

world and it is different to life In this world. But our scriptures define

religion as that which is conducive t o happiness here on earth and peace

hereafter. Religion is closely associated with life here. It supports man in his

present stage of life and also shows the way to a higher evolution. It covers

the whole life. It determines our conduct the greatest tragedy of modern

times is the divorcing of religion from daily life.

Religious experiences is not a post-mortem experience. It is possible

in this very life. Religion purifies and vitalizes our physical, mental, social

and spiritual life. On the physical level it purifies our bodies and senses and

directs them towards the realization of God. Our body and senses must be

pure and strong. The body is the foundation for the practice of religion. Our

rsis of old always prayed for health and strength. Bhagavad Gita

condemns torture of the body. It says that if we torture the body, we torture

the God in the body. Body is the temple of God, the senses are the channels

through which the light of God becomes manifest.

The ideal of religious life has been the subject of much discussion in

modern times. I t has been characterised by some as life denial, as a

suppression and obliteration of the zest and fullness of life. They say, it is

a deliberate improvishment of life and personality and involves violence to

1. Walia, J.S. : Principles and Methods of Education, p. 263.

2. Ibid, 253.

human nature. But this criticisin is based on wrong assumptions. The so

called natural life of men is not in accordance wilh fundalnenlal nature of

man. Ego, ambitions, selfishness, desires etc., do not constitute true human

nature. These are only weakness of human nature. If ego, ambition etc., are

the constitutional nature of man, they cannot be transcended. But the great

men of all religions of the world have sl~own by their lives that these can be

transcended. And the people of the world worship them for transcending this

apparent or lower nature and manifesting the true divine nature of man.

Sri Rarnakrishna's Conception of Religion

The story of Ramakrishna Parstmahamsa's life is a story of religion in

practice. His life enables us to see God face to face. No one can read the

story of his life without being convinced that God alone is real and that all

else is an illusion. Ramakrishna was a living embodiment of Godliness. His

sayings are not those of mere learned man, but they are pages from the book

of life. They are revelations of his own experience.

The aforementioned words pointedly indicate the nature of Sri

Ramakrishna's conception of religion. The priest of most of religions of the

world have preached to their followers the acceptance of the particular dogma

they advocate, the prophet whose chain they uphold and the rituals they

prescribe are sufficient to assure their followers' salvation. Ramakrishna

had categorically denied such a conception of religion. According to him,

dogmas and creeds are only like the bottles us to contain the wine of spiritual

values. If there is no wine, the bottle has no relevance. But the bottle has a

limited value so long as it holds the liquids in it and makes it available for

consumption.

Faith is the source of power supply that makes religious doctrines live-

wires of spirituality. But faith as understood by the dogmat~c religion~sts is

exclusive. They prefer imprison what they admit tobe the infinite and

Absolute in narrow confines of their limited understanding and conteild that

this is the whole truth and nothing else can be the truth. This collfinement

of the Absolute and denial of its all inclusiveness is the greatest blasphemy,

if there is a blasphemy and the greatest idolatry, if there is an dol la try.

Religion, according to Sri Ramakrishna is not a way to God, but it is

a way for man to achieve union with that ultimate reality called God. True

religion demands an inner growth from an unregenerate state to a state of

perfection, to illumined consciousness of men of science and reason who

mocked at religion, its beliefs and practices. According to him, the Hindu,

religion had taught that there can be no real conflict between reason and

faith, nor need reason be wholly bereft of faith. To him, science, philosophy

and religion are all attempts to reveal the truth which is ultimately one and

all inclusive. Religion is not a barrier that divides people, but it is a way for

directing man's total consciousness towards the attainment of perfect wisdom.

The concept of religion, in view o f Ramakrishna is a force of belief and

faith that purifies human impulses, that puts out the flames of passions that

burns within, it is a spiritual discipline that civilizes the primitive and

infantile impulses of mind. He made it clear, religion is not a way out of life,

but away up to a life divine which leads man to the realization of Brahman

of the universal spirit. A truly religious man lives in harmony with nature

and society, for harmony is his true self. The world and its diversities are

unreal in so far as we fail to experience than as a manifestation of the all

pervading divine essence,

Sri Ramakrishna's religion, which was founded on the Vedantic

principle, is truly broad - based. It gives a wide scope for each individual

aspirant to practise whatever faith he pleases. In his religion the concept of

Ishta - devata (one's chosen deity) has a pivotal role to play for religion,

which demands man's whole being for fulfilment, cannot reach its heights if

curbed by inhibitions. Only when it is practised out of one's o w l sweet choice

can religion fear it fruit. His dictum, 'As many schools of thought, so many

ways of reaching the goal', emphasized that fact that every one was free to

follow the path that religious practice which appealed to him most. Every

great avatara (incarnation) preaches the doctrine that is most suitable for

the age in which he appears.

Sri Ramakrishna adopted different approaches for his cardinal

teachings. He experimented not only with the various spiritual disciplines of

Hindu tradition, but what is more significant, he tested out the truth and

efficacy christianity and Islam by placing himself in the position of a devotee

of each of these great religions. Calling God by different names is to be linked

to many persons drinking water from different parts of the same pool, same

calling the water by one name, other by another, the water always being the

same.

Sri Ramakrishna embodied to perfection a great many of the sublime

ideals of humanity. He displays a vitality that defies and eludes the ravage

of time. He is as virily pointed out, 'The reformed and remodelled

manifestation of all the past neat epoch-makers in religion'.

Vivekananda views about Religion

The idea of religion, according to Swam1 Vivekananda divlnity is

implicit in each soul. This divinity may be known as God. Realization of God

or manifestation of the divinity which is the essence of each soul is religion

Religion is the realization of his essential nature, an individual is

transformed into a divine being and liderated from all kinds of sufferings.

Doctrines or dogmas or rituals or books or temples of forms are only

secondary details of religion. Religion is mainly realization, belng and

becoming and only secondarily philosophy, mythology and ritual. When a

man is religious in this sense, he has love and charity for the whole human

race. He can do only good to people and nothing else.

Religion as realization reveals which can be only one, and the prevalent

different religions are the different manifestation of this one ultimate

religion. According to their different tastes and temperaments, human beings

follow religion in different ways and thus different religions develop.

According to Vivekananda, one infinite religion existed all through eternity

and will ever exist and this religioll is expressing itself in various countries

in various ways. He says that "Religion is one, but its application must be in

various waysH1.

Religion as realization involve a mystic elements, but this does not

imply that religion is unscientific of irrational. Religion can be tested in

mystic' laboratory. Reason is a pointer to religion, but the ultimate goal is

beyond reasons, which has limitations. Vivekananda says, science of religion

1. Complete works, vol, VI., p.82.

have greater strength than those of physics or chemistry, because physics or

chemistry has no internal mandate to vouch for its truth.

At the outset, the Advalta religion is non-destructive, it doesn't negate

dualistic or qualified monistic religion. It proceeds from dualism to non-

dualism through qualified monism. In view of Swami Vivekananda, we do

not proceed from error to truth, but from lower truth to higher truth. It

(Advaita) says, do not disturb, but help everyone to get higher and hlgherl.

Advita religion has been appreciated by William James. He says, "An absolute

one, and that one - surely we have a religion which emotionally considered,

has a high pragmatic value, it imparts a perfect sumptuousity of security. We

all have some ear for his monistic music, it elevates and reassures' .

Vivekananda gives unique form to Advaita religion viz, 'service t o man

is service to God'. He established the Ramakrishna Mission with this spirit.

He' got this unique and great idea from his great guru, Srr Ramakrishna.

Vivekananda propagated this idea throughout the world. The EZeligion of

service to man as God to be distinguished from the servlce of the Buddhist

monks and the Roman Catholic fathers. The latter is actuated by kindness

(Karuna or Daya) and based on the dualism between the server and the

served. But Swamiji's cult of service is pron~pted neither by kindness nor by

any dualistic consideration. The Religion, in view of Swamiji is based on

Advaita Vedanta, the server really services himself when he serves others.

This is really service of the one self. Even if an empirical difference is drawn

between the server and the served, the giver is in no way superior to the

1. C.W~,Vo1.11,141.

2. William James : Pragmatism, pp. 153- 154.

receiver. The giver considers himself fortunate to have the opportunity of

something to the receiver. According to Swamiji, 'Let the giver kneel down

and worship, let the receiver stand up and permit'.

Swami Vivekananda was true to his own religion, he could 1,espect all

religions. He says at the parliament of religion, "The Christian is not to

become a Hindu or Buddhist, nor a Hindu or a Buddhist to become a

Christian. But each must assimilate the spirit of the others and yet preserve

his individuality and grow according to his own law of growth"' He realized

on the basis of his own religious experience that different religions are

different ways for achieving the same goal.

According to Vivekananda, the holiness, purity and charity are not the

exclusive possession of any Church in the world and that every system has

produced men and women of the most exalted character. If anybody dreams

of the exclusive survival of his own religion and the destruction of the others,

this dream will never come into true.

Swamiji was not for any eclectic religion as propagated by shikoh in

medieval India or by Ramniohan Roy and others in modern India. He was in

favour of all religions as alternative ways for realization, knowing fully well

that the diversity of religion has a unity than in the common goal of life

divine. Vivekananda has shown that religion of the world have two as pects,

like a spiritual aspect and socio-cultural aspect. The spiritual aspect deals

with eternal truths of religion such as the nature of tlze ultimate reality and

the relationship of the human with it. It is by realization of these eternal

1. Complete Works of Swami Vivekananda, Vol,l., p.24.

truths that man can free himself from ignorance, bondage and suffering and

attain everlasting peace.

Great personages like Swami Vivekananda cannot be confined within

the limits of a single religion or nationality. They belong to all humanity.

His heart went out to suffering people wherever they were. The nine years

that he lived on earth after he appeared at the Chicago parliament of religions

were spent in working incessantly for the welfare of humanity in the West

as well as in the East. He himself said that even after discarding his body, he

would not cease to work. His spirit is still working for the good of man and

women all over the world.

The Need for Religion

The essentialsof religion, Swami Vivekananda gives a very rational

exposition of the necessity of relipon. According to him, the religion, as a

science, as a study, is the greatest and healthiest exercise that Iiuman mind

can have. This pursuit of the infinite struggle to grasp the infinite effort

to get beyond the limitations of the sense, out of matter which were evolve

the spiritual men. This striving day and night to make the infinite one with

our being and struggle itself is the grandest and glorious that man can make.

Thus religion, as a study, seems to me to be absolutely necessary1.

According to Vivekananda, necessity of religion is not for individual,

but for the society as a whole. Its application to the society, he says, of all

the forces that have worked and are st111 working to mould the destinies of

the human race, none, certainly is more potent than thal, the manifestation

of which we call religion. All social organizations have a background,

somewhere, the working of that peculiar force and greatest cohesiva impulse

over brought into play amongst human units has been derived from the

power. It is the greatest motive power that moves the human mind. No

other ideal can put into us the same energy as the spiritual. So far as human

history goes, i t is obvious to all of us that this has been the case and that

its power are not dead1. Religion is the greatest motive power for realizing

that infinite energy which is the birth right and nature of every man. In

building up character, in making for everything that; is good and great, in

bringing peace to others and peace to one's own self, religion is the highest

motive power2.

Comparative Religion

The word 'Comparative' is derived from the Latin word 'Comparo'

which rneans bring together as equals, connect, pair, match, unite, join. In

comparative religion one is expected to bring together all religions as equals

because they are the same in essence.

All doctrines are only so many paths, but path is by no means God

himself. Indeed, one can reach God if one follows any of the path with whole

hearted devotion. Ramakrishna says that "Never feel that your path alone is

right and that the paths of others are wrong. Hindg,Muslims and

Christians are going to the same destination by different paths"'. The

1. Vivekananda the Great Spiritual Teacher, Advaita Ashram, Calcutta, p. 174.

2. Complete works of Swami Vivekananda, p. 67.

3. Das Gupta, R.K.; Swami Vivekananda philosophy and literature, The Ramakrishna Mission Institute of culture, Calcutta, p.13.

believers in the formless God and the worshippers of God wit11 form are all,

without exception, going towards God alone.

Vivekananda preached, end of all religious wars or seclarian disputes

was not only goal of ideal of religious harmony, but an enlightenment of

man's spiritual heritage. He wanted an enlargement of the soul through a

creative approach to various religions of the world. He said that "I accept all

religions that were in the past and worship with them all, I worship God with

every one of them, in whatever form they worship him. I shall go to the

Mosque of Mohammedan, I shall enter the Christian's Church and kneel

before the crucifix, I shall enter the Buddhistic temple, where I shall take for

refuge in Buddha and for his law. I shall go into the forest and sit down in

meditation with the Hindu, who is trying to see the light whlch enlightens the

heart of everyone"'. Vivekananda had a uniquely broad view of religion, it

was a great deal more than the spirit of tolerance or liberalism, He wanted

to enrich his spiritual life and give it a new dimeilsion and a new depth by

entering into the spirit of the great religions in the world.

According to Swami Vivekananda, the idea of a universal religion was

not learnt from books. But it has learnt from experience or the realization.

This was transmitted to him by his Master, Sri Ramakrishna says, "Do not

care for doctrines, don't care for dogmas, or sects, or churches, or temples,

they count for little compared with the essence of existence in each man,

which is ~~iri tuali t ies"~. This message was presented by the Vivekananda to

the modern world through the parliament of religions.

1. Complete works of Vivekananda, Vol, 11, p. 374.

2. Ibid,, Vol, IV, p. 187

Comparative religion which means a comparative study of religions

with a view to understanding their similarities is an intellectual door way to

our spiritual life. Vivekananda comparative rellgion is a step towards an

understanding of the essential unity amongst the different religions of the

world. The ideal of universal religion is sustained by such an understanding.

The business of comparative religion is to study each religion with a view to

reaching its essence, this essence constitutes the Vivekananda's universal

religion. Universal religion is not a new faith with a new doctrine, it is a

state of mind, an enlargement of soul, creating a kind of grand republic of

faiths which preserves the individuality of each religion.

Comparative religion is not an exercise in contrasts, it is an exercise in

comparison. And in this comparative religion it is a preparation for the

realization of the ideal of universal religion. Vivekananda wanted to study

the comparative religion was to present to us an idea of the unity of religious

thought behind our and the world's religious sects and philosophy. Swami

Vivekananda conceived comparative religion as a study of the human spirit

as reflected in human institutions and his objective was the promotion of the

ideal of human fellowship in a world divided by sects and schisms.

Application of Religion

The highest dream of many religions is about the world. The vast

majority of people are dreaming of the time when there will be no more

disease, sickness, poverty, or misery of any kind. They will have a good time

all around. The practical religion, therefore, simply means. Clean the streets,

make it nice, we see how all enjoy it;.

Before discussing the goal of religion, it is imperative to know about

practical religion. To get the state of freedom, the attainment of freedom

which is called as practical religion. Possessions, learning, beauty,

everything else which as long as they help us to that good, they are practical

value, when they have caused helping us on do that goal of freedom, they are d a positive danger. Every enjoyment, every ounce of pleasure is to be brought

by the expenditure of the infinite heart and mind combined.

According to Swami Vivekananda, the Universe of nature must be

limited, but it can never be unlimited. The Absolute, to become nature, must

be limited by time, space and causation. The lower the organism, the greater

is its pleasure in the senses. The higher the organism, the lesser is its

pleasure in the senses. A dog may eat a meal, but it cannot understand the

exquisite pleasure of thinking about metaphysics. He is deprived of the

wonderful pleasure which you get through the intellect. The pleasures of the

senses are great than the pleasure of the intellect. It is alwgys for greater

joy that you give up the lesser which is the practical religion by the

attainment of freedom and renunciation.

The spirit of the God, in view of Vivokananda must be realized& the

practical religion. He says that "Blessed are the poor in spirit for their is the

kingdom of Heaven". Lord helps us, according to him, "Blessed are the pure

in heart, for t h shall see GodH.WWhich means street cleaning, hospital ".y_ building, and all good works with a pure mind. The worship of the God is

served in the poor, the miserable and the weak which is done irrespective of

result. And even of such is the Kingdom of Heaven.

1. Complete Works of ~ikekananda, Vol. IV, p. 246.

The Kingdom of heaven, according t,o Vivekananda is within us. He

is there, he is the soul ol' all souls, sce him in youl. own soul, that is the

practical religion with what is f'reedom. How much we are worshippers of'

body, or real believers in God, the spirit, how much we belleve ourselves to be

spirit. That is selfless, that is freedom. That is real worship. Realize yourself

is all there is to do, know yourself as you are infinite spirit. That is practical

religion, everything else is impractical, for everything else will vanish. That

alone will never vanish. It is eternal.

Therefore to realize the spirit as spirit is practical religion. Everything

else is good so far as it leads to this one grand idea. Realization, according to

Swamiji, is to be attained by renunciation, and meditation. He says, "I do

not want to get material life, do not want the sense-life, but something

higheru1. That is renunciation.

Synthesis of Science and Religion

Enlightened men of the modern age are taking keen interest in the 4

study of both science and religion, In their confirmed opinioil a harmonious

combination of the two can bring about an all - round expression of human

genius. They agree to accept that both science and religion can heartily

embrace each other without detriment to the cause for which they stand and

the service they render for the good of humanity in general.

. Swami Vivekananda is the enlightened thinker of the modern age. In

prize of him, Romain Rolland says, "In the two words equilibrium and

synthesis, Vivekananda's constructive genius may be slummed up. He

embraced all the paths of the spirit. The four yogas in their entirely. --

1. Ibid, p. 247,

renunciation and service, art and science, religion and action, fro111 the most

spiritual to the most practical. He was the personification of the harmony of

all human energy."' Science can denature plutonius, but it cannot denature

the evil in the heart of man.

Mankind is in despair today. To come out of that state of' [rustration,

he must have refuge in religion, the realmtion of the essence u f which will

enable hlm to find out the meaning of human life in the true sense of the

term. Modern science is gradually realizing the fact that science along with

all its inventions must find its meaning in religion

Truth is one. Materlal and spiritual are two aspects of the same truth.

Science as much is a discipline for pursurt of material truth hidden m the

facts of nature. In other words, science is a pursuit of truth regarding objects

of material world which are observable by means of the senses. Religion is

also a discipline for pursuit of spiritual truth. In the words of Swami

Vivekananda, "Beyond consciousness is where the bold search. Beyond that,

beyond the senses, men must go, in order to arrive at truths of the spiritual

world, and there are even new persons who succeed In going beyond the

bounds of the senses. These are called rsis (seers of truth), because they

come face to face with spiritual truths"'. Spirituality is a way of life having

its basis on certain fundamental truths which are eternal and universal. It

is a way of life in God and for God. In other words, it is a way in which one

lives, moves and has one's being in God and helps others to realize the same.

1. Romain Rolland : Life of Vivekananda, Advaita Ashrarna, Calcutta, p. 310.

2. Complete works of Swami Vivekananda, Vol, 111, p.253.

Religion is a discipline for pursuit of spiritual truth. We speak of tmth

both material and spiritual in case of human being for whom lruth is meant.

Material truth is only a stepping stone to spiritual truth which man hankers

after, being disgusted with the involvement of material object of the universe

That task which is beyond the reach of science is performed by religion whose

exclusive concern is with spirit.

Swami Vivekananda opined that experience is the only source of

knowledge. According to him religion is the only science It may not result

in certainty because it is not taught as a science of experience. There is

always some group of men who teach religion from experience. They are

called mystics and these mystics in every religion speak the same tongue and

teach the same truth. This is the real science of religion. As inathematics in

every part of the worlds does not differ, so the mystics do not differ. They are

similarly constituted and similarly situated. Their experience is the same and

this becomes law.

According to Swami Vivekananda there are two worlds, the microcosm

and macrocosm, the internal and the external, we get truth from both of

these by means of experience. The truth gathered from internal experience

is psychology, metaphysics and religion and the truth of physical science

through external experience. Now a perfect truth should be in harmony with

experiences in both these worlds. The microcosm must bear testimony to the

macrocosm and the macrocosm to the microcosm, physical truth must have

its counterpart in the internal world and the internal world must have its

verification outside.

All discoveries and achievement of science by men will have no fruit

unless they are utilised for the benefit of mankind which is possible only

when there is manifestation of the divinity already in man. And Vedanta can

effec.Lively perform the task of manifestation of divlnity already in man.

Swami Vivekananda says, "Him I call a Maliatman (great soul) whose heart

bleeds for the poor, otherwise he is a Duratman (wicked soul)"'. This is

exactly the function of Vedanta, thc universal religion by the touch ol' which

a finite man realize the true nature of his being who is the essence of every

object of experience.

Swami Vivekananda's synthesis of science and religion was based on

the attitude of mankind. Each group should develop according to its own law.

He saw every man as he was and neither praising nor blaming, give him

spiritual help in the direction of his tendency. His goal was to show that

every form of human activity can be made to serve man's spiritual aspiration.

Nothing is purely secular, nothing is purely religious, everything reads man

ultimately to the realization of spiritual oneness behind all shifting

appearance.

Swami Vivekananda's synthesis of science and rellgion will be more

comprehensible, if we consider some of the characteristics of science. Science

is an attempt to grasp reality in concept and as both Einstein2 and Newton

insist, independently of any act of observation. It is an attempt to

comprehend and to order the enumerable detailed occurrences of nature.

Scientific theories are created in mind of the scientist, it is true, but they

must lead experimentally testable prepositions to be accepted as scientific.

Whatever is not accessible to the senses or their extensions is outside of the

- -

1. Complete works of Vivekananda, Vol. V., p.58.

2. Schipp, P.A. : Albert Enstein, Philosopher - Scientist, p.81, 667.

domain of science. The contemplation of hard fact and the formulation of a

coordinated conceptual structure accounting for how facts evolve is the

essence of the scientific view. Measurement is its means, mathematics its

languages, comprehension in concept its goal.

The religion which Swami Vivekananda preached was one which he

claimed lo be compatible with modern science. Accord~ng to him, there are

three principles which any scientific theory must incorporate. The particular

is explained by the general, the general by the more general, until we come

to the universal. Existence is the most Universal concepts, Secondly the

principle of self -consistency . The explanation of things are in (term of)

their own nature and no external beings or existences are required to explain

what is going on in the universe and the third is the principle of evolution.

The whole meaning of evolution is simply that the nature of a thing is

reproduced, that the effect is nothing but cause in another form changed only

by the circumstances, we need not go outside of the universe to seek the

causes of these changes, they are within1.

Analysis of Mind

Swami Vivekananda's synthesis of science and religion depend upon

an analysis of our thoughts about nature. "There are two subjects of study

for man, external and internal nature"." External nature inclucies all

phenomena about which information is obtained through the senses. It does

not stop at the skin horizon, but includes the physical body and its functions,

Internal nature consists of the 'world of thought, that is everything which

1. Complete works, Vol. I, p. 370-372.

2, Ibid., Vol. VI, p.4.

makes us mentally aware of ourselves. Information about internal nature

can be reliable obtained by systematic effort fbllowing known techniques.

Theories of internal as well as external nature are validated by experience,

there is no other criter~oll for a scientific theory,

Comparison of internal and external nature

There is a distinction between the external and internal worlds.

Swami Vivekananda says, "A perfect truth should be in harmony with

experience in both these worlds, physical truth must have counterpari, in the

internal world and the internal world must have its verification outside".'

It seems reasonable that he does not mean term by term verification, but

rather verificatioll in the heuristic sense, the sense of plausible connection.

Since modern science is a rapidly evolving entity with its concepts in an

almost constant state of flux, ii, is useless, if not pernicious, expect an

absolute correlation, seeking harmony between the two kinds of truth as a

work programme which will stimulate the sincere seeker after truth to his

most intense and fruitful efforts.

Unity Now, therefore since the inquiry of science into nature can go no

further, Swami Vivekananda raises the question, there is the unity of force,

prana, there is the unity of matter called Akasa. Is there any unity to be

found among them again?. In this question is the beginning of the full

spiritual inquiry. Mind and its categohes limit all that is known. "Law is the

method, the manner in which the mind grasps a series of phenomenaM2. The

-

1. Ibid., Vol. 11, p. 432.

2. Complete works, Vol.1 , p.95.

unity that is sought is beyond mind, beyond law. The ~nquiry into physics

ultimately leads to metaphysics. The study of'the mind leads beyond mind

to the one, the unity out of which the many comes. This Brahman the

Sachidananda which Swami Vivekananda preached. With the realization

of Sachidananda all questioning and craving are ended in the silence of

fulfilment, Science united with religion has served its purpose in bringing the

seeker to his good.

Swami Vivekananda's synthesis of science and religion is no

imposition of one on the other. Scientists are left to work in their own way

investigating the details of phenomena, generalizing from concept to concept.

They are urged to push their studies to the limit, to reach the point where

they can make the leap from physics to metaphysis and thence to the

experience of the ultimate unity. Alongside of the scientists unquestioned

belief in the comprehensibility and order of nature, Swami Vivekananda calls

for belief in an Absolute unity of all things. Not merely a logical unity in the

theoretical basis, but as tlie Gita says, on organic unity 'like pearls strung

on a thread'. And he who experiences that unity will have Ananda-bliss, of

the Sachidananda of the scientific religion.

Harmony of Religion

In all religions, the mystics realized God in the deepest recess of their

heart, their own illuminated lives testified to the sincerity of their inner

convictions. Hence, genuine religious life is always held in high esteem.

Religion, truly observed, should involve our whole being in the search

of that identity. Spiritual consciousness changes our life, Spiritual

manifestation of the divine potentiality in human personality is the essence

of religion. When divine spirrt dominates of our life, we always stand wholly

chastened. We become divine.

Vivekananda emphasized that, religon is the manifestation of the

divinity already In man. This spark within us compels us to seek the divine

and therefore, its compulsive urge can never be totally ignored. It does give

us inspiration and lnotlvation for spiritual struggle. I t is a real source of

inspiration and that is why the religion of the world have tremendous vitality

and dynamism. Swami Vivekananda made it clear, "Not one of the great

religions of the world has died, not only so, each of them is progressive"'.

The truth of religion is verifiable. It culminates in that plenary

experience which enriches life, broadens our views and purifies our vision.

When we become universal, our thoughts and actions are in tune with

divinity. Then we truly enjoy life and can radiate peace and joy unto others,

Swami Vivekananda concluded that this is the real science of religion. As

mathematics in every part of the world does not differ, so that mystics do not

differ.

Though different in names and forms, religions have certain ideals and

hope in common, "One infinite religjon existed all through eternity and will

ever exist and this religion expressing itself in various countries in various

waysu2. The supreme fact that can be gleaned from all these different

religions is that there is an ideal unit abstraction, which is put before us,

1. Vivekananda the Great Spiritual Teacher, p. 171.

2. Complete works of Vivekananda, Vol. IV., p. 180.

either in the form of a person, or an impersonal being, or a law, or a presence,

or an essence.

Only with the realization of spiritual oneness can universal love and

sympathy develop. The spiritual oneness of humanity is the source of ethics

too. Swami Vivekananda says, "The infinite oneness of the soul is the eternal

sanction of all morality, that you and I are not only brothers - every literature

voicing man's struggle towards freedom has preached that for you - but that

you and I are really one: This is the dictate of Indian philosophy. This

oneness is the rational of all ethics and spiritualityM.'

Essentially, the goal of all religions is of the same nature Through all

religions, people have been searching for this 'real' in the midst of temporal

things. This has been the search throughout the history of the human mind.

In the very oldest times, we often find glimpses of light coming into men's

mind. We find men, even then, going a step beyond this body, finding

something complex which is not this external body, although very much like

it, much more complete, much more perfect and which remains even when

this body is dissolved.

The experience of the illuminated souls codified in holy books are

respected in all religions. These sacred scriptures are very helpful in all

faiths. Having found many similarities in the practice of religion in different

religions. Vivekananda quoted that Between all great religions ofthe world

there are many points of similarity and so startling is this likeness, at times,

as to suggest the idea that in many particulars the different religions have

copied from one another.

1. Ibid., Vol. 111, P. 189.

Unity in var~ety and not uniformity being the pattern for world

culture, one expression of life does not militate agalnst the other as long as

the main idealism is not abandoned. Swamiji visualized the future trend of

the world situation and badly gave his massage of Universalism. One atom

in this universe cannot more without dragging the whole world along with it.

There cannot be any progress without the whole world following in the wake,

and it is becoming every day clearer that the solution of any problem can

never be attained on racial, or national, or narrow grounds. Every idea has

to become broad till it covers the whole of this world, every aspiration must

go on increasing till it has engulfed the whole of humanity.

Religion is not other-worldly, it is all-inclusive, it touches upon every

aspect of life. Modern man is alienated from himself, divided from his maker-

God. Religion, as Swamiji explained, can heal the wounds of lire, Religion

is revelation. I t is spiritual experience that elevates our life, broadens our

outlook, gives strength to our character. It demands nothing less than the

ultimale unification of life under its own supreme control.

Its primary aim is all-inclusive and co-extensive with the whole of life.

Whatever brings 'real' significance, the only life divine that can attain real

celebrity and glory in our life is religion. It includes and covers morality, art,

science and philosophy, but transcends them all. Religious experience, if

genuine, will grant us synthetic vision. This type of vision gave a peculiar

glow to Swamiji's life. Being endowed with it, he was elevated for above

others and was able to declare to humanity ideals of religious harmony which

were bequeathed to him as a sacred legacy by Sri Ramakrishna. Harmony of

religions is indispensable. It is very vital for peaceful coexistence. All

narrowness and prejudice stem from the puerile attitude towards religion.

Spiritual values of religon are the saving values of life.

Religion is the greatest mot~ve power for realizing that infinite energy

which is the birthright and nature of every man. In building up character, in

making for everything that is good and great, in bringng peace to others and

peace to one's own self, religion is the highest motive power and therefore,

ought to be studied from that standpoint. Religion must be studied 011 a

broader basis than formerly.

The religious ideals oi'the future must embrace all that exlsts in tllc

world. All that was good in the past must be preserved and the doors must

be kept open for future additions to the already existing store. Religions

must also be inclusive and not look down with attempt upon one another,

because their particular ideals of God are different.

Synthesis or harmony is the distinguishing feature of Xwamiji's

philosophy of religion, Swamiji, like his teacher, Sri Ramakrishna, not

merely expounded the theory of the harmony of religions, but lived it. Their

lives also represented a parliament of religions. Nowhere have we seen such

harmonious blending of plurality of religions. Before the advent of Sri

Ramakrishna, the religious climate was full of tension. The followers of

different faiths in India and abroad were at logerheads with one another.

Sri Ramakrishna made experiments with many different religions. He

emphatically declared, that to realme God is the goal of human life.

Swami Vivakananda, being an Advaitin (monist), developed a unitary

vision which enabled him t o see the expression of one in and thmugh many.

Hence, synthesis or harmony is the special characteristic of his view. Every

religton is only evolving a God out of the material man, and the same God is

the inspirer of all of them.

Religions do not come from without but from within As long as man

thinks his struggle must go on, he needs religion. Thus we see various forms

of religion in the world It is a bewildering study, but it is t~ot , as many of us

think, a vain speculation. Amidst this chaos there is harmoily, throughout

these discordant sounds, there is a note of concord and he who is prepared to

listen to it will catch the tone. Hence Swalniji said, "Real religion is one, all

quarrel is with the forms, the symbols, the d illustration^"^.

To a monist, toleration and sympathy are a religion in themselves.

Endowed with such a vision and depth of understanding, a universalist like

Swamiji alone could articulate, "I accept all religions that were in the past will

come in the future".'

The Conception of Vivekananda Universal Religion

Religion is a way of life. Religious thougllt is in man's very

constitution. It is impossible for him to give up religion as long as he

survives. All over the world there 1s the urge to make religion immensely

practical, There is a growing protest; against any stale and static religion. We

make a great mistake in making it a stone of dogma, instead of the bread of

life. In order to gain an insight about the true spirit of religion, we should

take an interest in other religions.

1. Complete works of Vivekananda, Vol. 11, p. 374.

2. Ibid., Vol. 11, p.374..

Religion is value oriented. Religiol~s experience involves a kind of

subjective attitude towards what we loolr upon as supremely valuable.

Religion worth the name anywhere implies a responsc lo u supremely

valuable reality which though divine or supersensuous, is ready to respond

back to human supplication. A seeker of truth is expected to develop a

genuine sense of rapport with the supreme value or absolute value which is

not dependent on any other value, though all other values are absolutely

dependent on it. Further, this suprcn~e value, whenever purtlally

experienced, gives us great satisfhctioll and fulfilment. It is ultlmate because

it is the final goal of all our actions and pursuits. It fosters holiness around

it. This is not necessarily always approached wlth consuming love. It may

bring fear, while engaged in this sort of comparative study, we ought to

approach it in manner that does not hurt the feellngs of other.

Scholars of different persuasions have reached a consensus of opinion

by their discovery of certain fundamental characteristics shared by all

religions. The following are the fundamental characteristics :

1. Its practical utility in bringing harmony in life.

2. It engenders fellowship due to transformed life.

3. Religious experience is a response to a supremely valuable

object or principle,

4. It involves a kind of whole - hearted enthusiasm in its quest.

5. Religion draws all our attention. Every faculty can be pressed

for its service.

6. It awakens our life and compels us to accept certain duties,

7. Religion enables us to transcend our weakness and

8. The divine power is holiness itself.

In modern times, religon is devalued, it has lost its bright Image to be

adored by the intellectuals. Universal religion seems to be a play words or an

effi~sion of sentiment. Inspite of' that, the concept of universal religion has

been growing among the thinkers since the advent of Sri Ramalrr~shna, who

is regarded as an apostle of universalisin and harmony of religions. There are

three main approaches to the problem of a universal religion.

Electicism aims at choosing the best out of every rellgion and

combining them into a consistent whole a sort of esperanto religion. It is like

beautiful flowervase in which different varieties of flowers have been placed

together. It may be attractive for the time being, but it is lifeless, having no

root in the soil. This method was experimented within the past but died.

Syncretism wants to bring reconciliation and harmony among the divergent

religions by giving emphasis on the similarities among them and neglecting

the differences. Akbar's pious attempt to establish a universal religion,

Din-hi-ilahi is a well-known historical example of the syilcretic approach.

Arnold Toynbee, in modern times seemed to endorse this attitude. To quote

him, "A time may come when the local heritage of' the different historic

nations, civilizations and religions will have coalesced into a common heritage

of the whole human family, the mission of higher religions is not competitive,

but they are ~om~lernentary".~

The second approach to this idea of universal religion is the attempt

of those religious imperialist who claim their own religion as the best and

1. An Historian's Approach to Religion (19561, P. 296.

most fitted to be the universal religion. By this epithet - universal religion,

the adherent mean a religion which is not confined to a particular area, but

which draws its notions from the whole of humanity. L ~ k e war mungcrs or

crusaders, they are bent on dest~oying all oiher religions save the one which

they think is universal History is replete with examples of cl-uelty meted out

to the religions for the purpose. This hilatical zeal is not confined to the

common masses.

The third approach 111 our opinion is the only sound approach t o the

problem of'a universal religion. As a true disciple of'Sri Ramalirishna, Swami

Vivekananda laid the path of universal religion at the parliament of religion

in 1893. He made a great impact on Western thinking, especially in the realm

of religion. Marie Locise Bruke, the well known research scholar of Swami

Vivekananda's life and literature, says that living Vivekananda, "Gave

American ideals Vedantic roots. In regard to the cultural impact of this

teaching. I t is bomb-link in its effects".'

In sharp contrast to other views referred to earlier, Swamiji spelled out

at the parliament of religions, the very criterion of the universal religion. By

universality, it is meant that its appeal is not restricted to any particular

segment of humanity, to any religious group, nation, race, class, country or

age. The individual belonging to any such group is expected to emulate that

spirit of universalism in due time.

Swami Vlvekananda's spirit of universalism stems from his highest

spiritual experience. He saw the divine in the human form and there, he

spent very ounce of his energy in awakening man's spiritual possibilities.

1. Vivekananda, Swami : Prophet of the -modern age, P.13,16.

Swamiji gave us a universal message of religion and a comprehellsive view of

life. He experienced spiritual unity as the root of' all diversified ob,jcciivity.

To discover that unity which underlies all religious doctrines and experience

is the supreme goal of life. That same unlty is getting itself expressed in and

through diversity. They are many, but the substance behind dlvel.sifications

is one and the same.

Swamiji never approved the idea of tlieological imperialism. We

pointed out that, each traditional religion, when followed properly, will make

the seeker broader and more universal He explained that, religion was an

effort to go beyond the phenomenon of relativity. He emphasized, "Religion

belongs to the supersensuous and not to the sense plane".1 This spiritual

impulse to transcend the human weakness has been responsible for the

discoveries of many pathways to divine excellences. Hence, in the economy

of: spiritual fulfilment, each traditional religion is valuable to its adherents.

Vivekananda concept of universal religion, which recognises unity in

diversity is very helpful for over spiritual development, because it does not

harp on creed or dogma. He was very eloquent about the special mission of

each of the traditional religions. He says, "The fact that all these old

religions are living today proves that they must have kept that mission intact,

inspite of all their mistakes, inspite of all difficulties, inspite of quarrels,

inspite of all encrustation of forms and figures, the heart of every one af them

is sound - it is a throbbing, beating, living heart. They have not lost, any one

of them, the great mission they came for" "

1. Complete works of Vivekananda, Val. 111, p.1.

2. Complete works of Vivekananda, Vol. 11, P.371.

The four fundamental ideas of universal religion, as envisloned by

Swami Vivekananda are being studied, acceptance of the plurality of' religion,

uniqueness of each religion, interreligious dialogue and an acceptance of a

common standard of validity. Swamiji visualized the attainment of' spiri lual

culture based on mutual respect and acceptance. Plularity of religion was not

hindrance, an opportunity to develop maturity. Instead of hostility, we can

have spiritual fraternity without giving up our individuality. To quote

Swamiji, "I believe thal they (religion) are not cont~adictury, they art.

supplementary. Each religion, as it were takes up oilc pni.1 of the great

universal truth and spends its whole forcc in embodying and typifying that

part of the great truth. It is therefore, addition, not exclusion. That is the

idea. System often system arises, each one embodying a great idea and ideals

must be added to ideals. And this is the xrlarch of humanityH.'

The second point of Swamiji's is the acknowledgement of'the special

features of each religion. Each religion has to Swamiji, a special trail;, a

central theme. The dominant values in Christianity are love and fellowship.

Buddhism places special emphasis on high moral qualities. It extols

renunciation, compassion, non-violence and rationality. The dominant

characteristic of Islam is its spirit of equality and brotherhood. Hinduism

lays special emphasis on spiritual practice in order to have direct, intuitive

experience of the divine. The attitude of accepLance rather than tolerance

stems from the philosophy of Vedanta extc~lling the unit of spirit;ual P consciousness. Swamiji had unique capacity to appreciate the spccial merit of

each religion. His motto was each is great in his own place. He made it clear,

1. Complete works of Vivekananda, Vol.11, P. 365.

"Each race, similarly has a peculiar bent, each race has a peculiar raison

detre, each race has a peculiar mission to fulfill in the life of'the wol.ld".'

Swami Vivekananda believed that evely rellgion has a unique lnission

in the world apart from its special features. We have given his views in this

respect earlier. The third principle of' un~versal religion as cnvisloned by

Swamiji is the whole - lleartud acceptailcc oi'the spirit of' ~ h c c ~ t l ~ c s rcligiou.

This admiration will motivate for ~issirnilati~m and thcrchy, enrichment of' the

total personality will take place. Swainiji set the tone of this accommodative

spirit in the parliament.

Regarding the fourth point - an acceptance of' one non-changing,

common standard of validity - Swamiji extolled the beauty and rationality of

Vedanta. In the world there is nothing more mysterious than the human

being. Vedanta unravelled this great mystery at the very dawn of human

history. Hindus discovered the great truth through their intuitive knowledge

that man is divine, infinite powers are lying deeply embodied within himself,

the supreme goal of religion is to manifest this divine power through the

practice of religious discipline. Without tlie recognition of the spiritual

oneness of mankind, the dream of universal religion will never be

accomplished. This is the common ground where all people corning from

different backgrounds can meet and prolit.

The goal is one and the same, but various paths are recnmmendccl. In

the parliament of religions, Swamiji declared that All roads lead to Rome'. 1-Ic

says, "As the different streams having their source in the different places all

mingle their waters in the sea, so, 0 Lord, the different paths which men take

1. Complete works, Vol. 111, p. 108,

through different tendencies, various through they appear, croolted or

straight, all lead to thee".'

This acceptance of religious plurality as a law of life, ackno%ledgement

of the recurring themes of each religion and the constant dialogue with a

view to assimilate the values of others, with the scientific and rational

philosophy of Vedanta being used as a common basis of all religions, was the

scheme of universal religion envisioned by Swanliji. Needless to say a

rational mind will find his principles relevant Despite all their dif'f'erencc,

religious people should live together lllte one family

Hinduism as a Universal Religion

Swami Vivekananda made a distinct and notable contribution to world

religion in his championship of Hinduism as a universal gospel of ethical

humanism and spiritual idealism. Hinduism had been the subject of intense

misrepresentation at the hands of Christian missionaries, who suffered from

imperialism-complex and were actuated with a sense of burden to 'civilize' the

black men and brown men by clearing the road for the economic exploitation

of Asia and Africa.

According to Vivekananda, Hinduism is a comprehensive gospel which

could shelter within its bosom the profound philosophic intellect by its Nyaya,

Sankhya and Vedanta. Hinduism did not mean to hiin the cluster of' obscure

cults and ritualistic superstitions, orthodox dogmas and primitive

ceremonialism which, unforlunalely. The Europcnn critic is very keen in

observing, but it signified to hiin a body of moral and spiritual injections and

primordial super-temporal laws for the uplift of humanity.

1. Complete works, Vol.1, p.4.

Vivekananda was a representative of entire Hinduism from the Vedas

to Vaishnavism. He did not emphasize the Samhitas of'the Veda to the

same extent as did the late Swalni Dayananda. He was imprsesscd greatly by

the Jnanakanda of Upanishads. The Universalism of Viveltananda

remainded one of the catholic culture of Asoka. He had been brought up

under thc influence of his teacher Ramakrishna, whose whole personality

was a demonstration and vindication of the Inherent spiritual truths in all the

various religions. Swamiji partly introduced once more the practice of

proselytism in Hinduism which was falling into oblivion. H~nduism

emphasizes the truth of unity behind the apparent diversities of nature.

Nature consisting both of matter and mind is only an appearance, the only

reality is God. The real self of man is no other than God, his mind and body

are mere forms1.

Man suffers and makes others suffer only because, obscured by primal

ignorance, he does not recognise his mind, which are mere forms, Hinduism

asks man precisely to get rid of his ignorance and realize his essential unity

with the rest of creation. This state is what the Hindus call 'Moksha' or

liberation from the bonds of nature, and this is their eyes is the good of

human life.

Thus the path of self-sacrifice and service has been chalked out by

Hinduism for every individual. According to Hinduism, The ideal man is he

who sees the self in all and all in the self. This will work out his own

perfection by manifesting his Divine-self and certainty contribute towards the

peace and well-being of society. For the sake of being freed fron; the bonds

1. Nirvedananda, Swami : Religion and Modern Doubts, p. 126.

of nature, for attaining eternal peace and hlcsscdn~::, l5s tht: indiviclual l ~ a s to

love and serve others, trying all tlie whole to fccl his essential uo~i,y in Gorl

with all that exist

In the History of Hindu civilizati~i~ we find sevcral upoehs whcn hy thc

intense efforts of saints and seers these lofty ideals oSselIlcs sness and scl-vicc

were made every prominent both in individual and cOIIe~'t,iv(: llli'. Ilusing

these epochs t11e entire Hindu socictt.y gave wonclcl.fi~l tlcln~oi~st rc~t~ons 01'

concord, harmony, liberality and toleraxicc. The original Hindu prograrnnlc

of life in all spheres as a graded course o f renunciation and service fix

manifesting the divinity in man would get a fresh lease and sarlction during

these periods and the group-mind also would give evidcrlce of' a fresh

inspiration and broadening of outlook,

The lofty ideal and ideals Hinduism have once again become clear in

the light of Sri Ramakrishna's wonderful and practice those that the

Ramakrishna order of monks has been established. We hclicve that the ideas

and ideals of our religion will again both moving force ol'the Hindu society,

purge it to a considerable extent of the impurities acc~inlulatcd during tl

couple of centuries and contribute towards invoking universal peace and

harmony, for which such a keen anxiety is being fclt all round thc! wol-ld,

Religious Renaissance by Vivekananda

Religion explores the basic nature of the universe, of thc creator of the

Universe and of the creatures living in lhis ux~iversc, on thr: basis of'

philosophical disciplines. And further tries Lo discover the purpose and

meaning of existence. It can be legitimately expected that represenlalives of

different religions should come together on a common platform in order to

discuss such ultimate problems, but there is evidence in 111stoy th;lt t h ~ s has

ever taken place. The field of religion in whlch broad thoughts ahout 1iSc iiru

inherent is seen to be clouded by prejudices and fj~iaticis~ll clue to immature

thinking.

I t is imperative to know what is religion. In ordcr to tl-ansccnd t h ~ ~

religion is the exist; in joys and sorrows of everyday life and to cliscover tho

perfection and fulfilment of'human life bcyond the problein of daily existence.

It is to realize the meaning of life and to gain revelation o f its eternal and

undying principles. Religion does not remain merely a nlattcr of'cog~~ition,

but becomes a matter of revelation and experience, sometfli~lg which 1s to he

practised in life. This is true religion.

Swami Vivekananda strongly believed that the future of the rnankind

depending on the proper exchange of thoughts between the East and West

which made on a footing equality. India had learn many things from west.

India did possess precious treasure of thoughts in the field of religion and

spirituality. Vivekananda had made a balance between sense of pride and

sense of reality which is to offer something to the world and accept something

from every corner of the world. He had achieved a paise between opposile

forces and only a man of real greatness could have attained this.

According to Vivekananda, the different religions o f tlic world are u

journey to the same ideal undertaken by nien and women will1 different

attitudes and temperaments. It is true t l~a t there aye small diffcrcnces

between religions. But this should noL alter the basic ti+~~tll. This lmlh is likc

light which appears different when seen through glasses of different colours.

He says that this variety is conducive to progress.

Vivekananda emphasized, religions of'thc world should try to minitnac

the difference among them and work for harmony and understanding. I-IP

sounded a warning that this harmony cannot bc achieved hy inaliing ally

particular religion supreme and powerful. So that othcr religions arc

eliminated. Such effort will prove futile. Every religion should accept the

essence of other religions and should develop and progress according to its

own nature and character.

Vivekananda made it clear, holincss, purity ancl chlrity arc not i,hc

exclusive possessions of any church in tlze world and that every system has

produced men and women of the most exulled cliarncter. If airy hody who

dreams of the exclusive survival of his nwrl religion and the destt.uction of

the others, he condemned Porn the botto~n of his heart. He says that, "Help

and not fight", "Assimilation and not destruction", "E-Iarmony and pcace and

not dissen~ion"~,

The true religion, in view of Vivekananda, religion does not depend

upon knowledge. Religion is to attain relationship wilh your soul and

relationship with God. This cannot be atkained only by reading hooks, or by

skills of oratory. If you want to practise true religion, it is not ellaugh merely

to know that superficial details of religion or its mere principles. Something

mere is needed and for getting this ability some preparation is required.

Then only all your doubts will end and only then you can sec God face 1x1 hec.

A person can be very learned from your Western point o l view, hut he may

not know first things about the religion. But an ordi~lary llindu person

whom you can find sitting before the image of God assimilalillg ihc iiWuWneSs

1. Complete works of Vivekananda, vol. 1, p. 24.

that he is a part and parcel of' God has discovered rolig' l ~ o ~ ~ . Y( tu A1uer1c.at1.c;

think that the Hindu 1s worshippilig n piccc 01' stone, 1 ~ 1 t you ll;ll,rlly ciill

imagine how his heart is filled with devotlou. The I-Iin(iil whcln Ilt'ii~.~ yo~11-

comments, is very much amused and tells himsclf T h r s ~ W V S L ( T I ~ p ~ ~ ) p l ~ b

know a good deal of science, hut they arc hct tt?r t,hun ~ ' t l i l c l ~ ~ t ~ l l So f i i lm ilb

religion is concerned.

The religious thinlcing in India has beell enlsichcd not, only Srom Ihci

period of before Christ, but from the period even hefbrc Gautanl Bucldhu. 111

the sphere of this religious thinking many philosopliic schools h : ~ c emcrgcd.

Some accepted Vedas and God and some rejected Vedas find. C;od,

Contradictory schools of philosoplly sprang up and lived !,ogcthcr without

hostility under the spreading Banyan tree of Hindu religion. As a result,

sage Kapila was born here who did not accept God and yet he was called the

greatest of Siddhas and a manifestation oC God by Lorcl. Krislina. At the

same time the cult of devotion sprang up tliat regard Lorcl Krishna ns divine

incarnation, This richness and variety of Indian philosopllic idealogics ulld

schools simply amazes us,

In order lo explain this rich varieLy of Indian religious thought to

Western educated men and women considerable authority and rtlastrxy wtis

needed. Now these were not men and womcrl to aclopt the path OF filith alonch

or to put their tmsl out of'emolional urge, but wcre persons living in modern

times, thinking for themselves and accepting reason and logic. For suc11

persons the Indian religious thoughl had to be explained in n manner

convincing lo them.

Personal Salvatioxi and Welfare of the World

It was the charactcrlstic of'Vivckanunda's thixll<ing t ] ~ : t t ! lc l hll*,vc f i j l -

balance and harmony at all levels ulid all kinds. 1-TP fklt t h;it tvh;lt 13 ~ ~ r ~ ~ ~ t l o r l

is that the sharp intclligencc of Sankui-~1~11;u:ya and thtb ~ o I I ( ~ ~ o ~ I ~ he:t~.t 01'

chaitanya should come together, us it had comr togethr~i- i l l 12alll:ikl*ishtla.

Vivekananda quoted, "The brig111 light of' intcllccl and tile g c ~ l c t ~ o ~ ~ s pi tv 01'

Buddha must come togell?cr, science find rcligion nitlfit go Ilurld in hancl,

poetry and philosophy would meet in love and aSfcction iuld givcl rise to tllc*

religion of the f~~ture" ' . The note of'rcconcilitltion ancl hs~rnlony is soul~ducl

in such statements. While describing the charucteristic f'catul-1: ul'

Vivekananda's philosophy, Rornain Rolland Writes, "Vivclrnnanda achievcci

the highest possible harmony among different schools of tl~oughts. He has

succeeded in effecting a co~npromise betwee11 faith ancl reuson, He lzas

reduced the opposition between these two as no olle else has clo~~e"'.

Vivekananda emphasized that the East a12d West nlust meet, the

industry of the West and the spirituality of the East must hc comhincd. He

said that he was aware tbat 11armony and balance between diffcrc~~t aspects

of life is desirable. The main thrust of his lllinking was ronu~zciation am1

service. The Hindu religion bclievos in thc importtlncc of' tllu way ol'

Sannyasa arid his way of sannyasa rests on renunciation and sclllcssncss.

In the Christian religon, centnil irnportancc is give11 l o l h c sorvicc 01' Ihc

suffering and [~lleo, Renunciation and scrvicc, Vivckonandti l ~ i l r l broug1:llL

together. He says, "our ideal is lo achieve salvation To]. illdividuel and ihc

1. Dr. Karandikar, V.R. : Ramakrishtza and Vivekmanda, p. 46'4.

2, Ibid, p, 464.

welfare of the world. The greatest goal of lift is ~ c l t ' c m i ~ n c i p i l t i o ~ ~ . Alortl:

with that consideration of the welfare ot'thc worIc1 must also hc thc1.c"'. l'hc

Hindu society has not yet been able even to accept this thought pl-opcrly.

because of its thoroughly spiril of renunciation. It secrns t11~1t scvoral

generations will have to work in order to assinlilate and dig 1csl ancl t~~anslute

this thought into daily action.

The idea of man, in view of'vivelianunda was the son oSi~mnort;ll C h c l

(Arnritasya Putrah). The idea i s based on Aclvaita philosophy, 'I'he (Ih1*ir;tian

religion has belief in happen to he that originally mall 1s sinfi11. HU

committed a sin and in older. to save him, Jesus Christ, the so11 ol' Chd,

appeared upon the earth, Vivclrananda did not suhsc~~ihe this v~cw. In

accordance wit11 the philosopl~y of Vedic rcliginn, hc used to pu l Sr)r.t.h n

different view.

The life of man is basically divine. He is not a sinner. I-Ie is a portion

of the spirit which is undying, pure, wise and free. For certain reasons this

original character of man has been overshadowed by ignorance and illusion.

It can be cleared and removed by tho light of lmowlcdge, when man would

realize that he is not inert matter, but it is a part of the pure, undying

principle of the Universe. So according to Vivekanarzda, nature of Inan is the

son of the immortal and it was a sin to loolr upon him as a sinner.

Vivekananda emphasized a humanitarian religion which was a

combination of all noble thoughts and which transcended all traditiunuI

religions. In his view, sincere effort, brave action, ruthless self examination,

desire to struggle for good and relying on once awn ellbrt are the real

1. Ibid, p. 465.

virtues. Their concrete expression is secn in thc lirelcss cl?i,l.ts c l o t l ( ~ with

moral basis to attain your goal and ideal.

Man-oriented Religion

The Vedanta, Vivekananda has been' projecting in tile nt:w f i ~ r m ,

combined it with faith in humanity. In India, different schools ot'pI~iIosopl~y

have been developed like Dwaita, Vishistaclvaita, and Acb'ai ta which t1.y

to explain in their own way the nature of man, universo and Ciocl and their

relationship. But according to Vivekananda, there is no need lo cxplai~i

these to the common people of India and bring out the finer distinction. Ho

was concerned with the present and thougl~t that in order to solve the urgent

problem of the country, discussion of the ultimate cluestion of' philosoplly

were not all necessary.

According to Vivekananda, religion should he directed to man.

Religion is for the people and it ougllt to he so. He stated that

Sankaracharya's wisdom or intelligence must be combined with Buddha's

compassion. What the country needed, according la Vivekalzclnda was a bond

of workers who could explain this man-oriented religion, would give up

worldly life, accept the way of Sannyasa and who would develop rlcrves of

steal and hearts of granite-. If this could not be done througlz traditional

religion, traditional religion must undergo a change. The Vcdarlla which was

understood in India until then was individilalistic and dedicated to personal

salvation only. Vivekananda gave t o it the dimension of scrvict! to hunlanity.

He thought that the life in this world also must be taken seriously. He also

said that service of humanity was greater than pcrpsonal s ~ l v t t t i ~ n .

Vivekananda accepted the principle of' renunciation. I 3 ~ t his iclcil ol'

this life was entirely different from the Lraciitionul religion of Sannyasin. A

true Sannyasin, in the new outlonk ol' Vivckananda, shoulcl hc co~tlplc!Lcly

detached from personal life, but should 1-~o prcpurccl tunct to c l~~ch i i rg~ his

responsibilities to the society.

To turn Vedanta to humanity is to turn i t to tht! wot.lrlly lllb '1'0 think

of the problem of worldly living to try l o solve tl~enz, to worl.; fi jr I 11c g~~cutcl*

good of humanity, to make erf'orts to upli1't the pool. and thc (lown-L1.oclclcn,

this was the Vedanta advocated by Vivckananda. Thc ot jcc t 01' Vedanta

philosophy, in Vivekananda, "our poor people, thesc clowntroclclc~~ nitisscs of'

India, therefore, require to hear and to know what they really arc. Ay, IeL

every man and woman and child, without respect of' caste or birth, weakness

or strength, hear and learn that behind the strong and the weak, behind the

high and the low, behind everyone, there is that infinite souls assuring the

infinite possibility and the infinite capacity of all hecomc great and good.

Arise, awake and stop not till the goal is raaclied".'

Vivekananda felt that the workers taking inspiration frorn Vedanta

should be trained to discover God amongst the millions of' people in the

country, He was obsessed with his thougllt. According to him, ll~llntility - based religion - which could build up man and which was infcrested in lnall

as such. Along with it he wanted young man of strcllglh and capacity, who

were intelligent and selfless and proparcd to work undcr Lhc inspiretion 01'

the ancient Vedanta religion.

1. Complete works o f Vivekananda, vol.111, p. 193.