This is an article written by me as a Part 2 to the one on Swami Vivekananda and Economics , this being largely on Politics and Swami Vivekananda . Admittedly it does cover the same ground at places , but then , neither the Swami nor the real world treat economics and politics as separate disciplines . This is also a work in progress ,since there are other things which need to be addressed in order that the article becomes comprehensive .....but as of now this is a short preview :
The Importance of Swami Vivekananda for understanding contemporary
It is not a matter of doubt that Narendra Nath Dutta also more famously known as Swami Vivekananda had a profound effect on the idea of nation building in
He spoke about using Non Violence as a method against your enemies predating Gandhi’s Hind Swaraj , and as the leading authority on Gandhi today says , Gandhi was deeply influenced by Vivekananda . In his initial days Gandhi even went to meet Vivekananda , but since the Swami was very ill , he could not meet him and came back disappointed .[1] Gandhi also realized that Vivekananda did not endorse his views about an ideal Indian village completely [2]or his ideas about complete opposition of the East and West as he made out in Hind Swaraj . Vivekananda spoke about a synthesis of the best of both worlds and was clearly conscious that technology of the West may indeed benefit the poor of
Vivekananda preceded Ambedkar in being vocal about caste discrimination and was prescient about it’s remedies as well as the pitfalls which may arise for those who want to remedy it . His discussion on caste discrimination , predate Ambedkar’s on the same issue and their views are almost the same , with the crucial difference that Vivekananda wanted to make the change from within and Ambedkar wanted to make the changes by rejecting the system entirely[3] . Interestingly Gandhi raised the question of Vivekanand and his spiritual guru “Ram Krishna Paramhans” as a breaker of caste in his correspondence with Ambedkar and Ambedkar agreeing to the same and recognizing the fact was of the view that Ram Krishna had not been able to have a deep impact on Hindu society[4] . Interestingly Ambedkar who had extensive knowledge of both contemporaries as well as both Hindu and Brahmin scriptures chose not to utter a word about Swami Vivekananda. Infact till today a large section of the leftist intellectuals of the Dalit Bahujan movement is confused about how to deal with Vivekananda as to whether to accept him or reject him[5] , since in many ways he anticipated their ideology and pointed out the pitfalls of pushing their ideology without recognizing the results of the same .
The importance of Swami Vivekananda in Indian socio-political thought .
Swami Vivekananda is also interestingly a person whose philosophy and reading of the conception of India , Hinduism and the people of India , is very much touched with his experiences in the United States of America and the New World[6] , unlike most of India’s other political philosophers like Mahatma Gandhi whose experience of the west came from the British and or Britain.
Swami Vivekananda is a man in any ways engaged with the ideas which still haunt us today . He is also a person who had traveled extensively across the world , speaking about
Vivekananda is a radical traditionalist. His version and interpretation of high religious philosophy was also marked with a very specific political / economic outlook which arose from his concern about the people of his country , or his co-religionists . His vision is still relevant and broadly and startlingly still applicable in
Interestingly his exploration of Hinduism and the condition of the people of
He seems to be the first person to have discovered the link with what is today known in
He antedates Gandhi’s thinking on non violence . He talks about democracy and self rule and the need to be rational in the application of our history and culture . He vehemently opposes the Aryan invasion theory and promotes the cause of the Shudra and the Pariah [9]
.
He is the originator of the word “Dalit”, a word to be used for the pariahs , since it is a direct translation from the word “suppressed” to describe the situation of the “pariahs” of his time.[10]Interestingly he realized as well that the only way to destroy the caste system in
Vivekananda is unique in that he is neither in thrall of the past , nor is he willing to discard everything from it . Gandhi himself realized that though Vivekananda looked to the past for inspiration he did not want to replicate the past [12].In that way he is the “middle path” between Gandhi and Ambedkar ,and therefore reflective of the true Indian mean in society .
Swami Vivekananda’s reading both on modern and ancient texts is vast and his capability of drawing apt practical lessons from them is unparalleled .
In the present tumultuous times therefore he stands as an inspiration of a very unique philosophy which is not inward looking yet very proud of being what it is . He is the person who puts the markers which comprise the clear boundaries of modern popular Hinduism as well modern Indian nationalism . He also recognizes the economics of his age and the impact on
Vivekananda and the Ideals of the Indian state
The question here is what sort of an Indian state would Swami Vivekananda have envisaged? It is a difficult to answer since Swami Vivekananda deliberately kept out of politics and consciously so. Yet , we can surmise some of the broad outlines that he would have looked forward to . I no doubt realize that my guess is as good as anyone else’s as to what sort of Constitution would Vivekananda have wanted , but for the sake of consideration I would like to put forward the following :
(i) Vivekananda would have definitely wanted a more equal society , both in economic terms as well as in social terms , that much is clearly apparent from his writings [13]. But as he was wont to say that he was not against inequality per se as it was the nature of things , but he was against “privilege”.[14]
(ii) Vivekananda would not have wanted a state under a planned economy , he was clearly of the view that the duty of a Grihasta was to create and distribute wealth ;
(iii) Vivekananda would have wanted a country in which caste did not exist and indeed saw the future of caste doomed, however he would have been definitely against war in the name of caste consciousness and the annihilation of caste[15].
(iv) Vivekananda would have focused the constitution on the Grihasta and the family and put on them the onus of creating and distributing wealth in the society . He would have perhaps wanted the rich to be more integrated in the development of the society [16].
(v) Vivekananda , would have been a proponent of individual liberty and freedom , yet based on Bharatiya tradition .
(vi) Vivekananda is a democrat and skeptical of the rule of kings.[17]
(vii) Vivekananda would have wanted a strong independent Indian state , a state which used it’s mechanism to help the poor. He would not be against modern technology if it was for the benefit of the poor.[18]
(viii) He would have wanted a strong resurgent
(ix) However he would have wanted a spiritual
The Ideology of Swami Vivekananda
In the end if there is an “ideology” of Swami Vivekananda it can be said to be encapsulated by oft quoted following quote which still haunts us today :
““O
[1] Collected Works of Gandhi ; Vol 56 ; page 82 .
[2] Witness Babasaheb Ambedkar’s essay on “Preservation of Social Order” < http://www.ambedkar.org/ambcd/58.%20Preservation%20of%20Social%20Order.htm > (15.12.09)
[3] Interestingly Swami Vivekananda noticed this problem of philosophers believing that caste was a religious institution rather than a social institution . He said “ The Hindu must not give up his religion, but must keep religion within its proper limits end give freedom to society to grow. All the reformers in
[4] This is part of the famous book called “Anhilation of Caste” by Babasaheb Ambedkar , wherein Mahatma Gandhi in his reply to the first article by Babasaheb Ambedkar titled “Anhilation of Caste” titled “ A vindication of Caste” mentions :
“In his able address, the learned Doctor has over proved his case. Can a religion that was professed by Chaitanya, Jnyandeo, Tukaram, Tiruvailuvar, Rarnkrishna Paramahansa, Raja Ram Mohan Roy, Maharshi Devendranath Tagore, Vivekanand and host of others who might be easily mentioned, so utterly devoid of merit as is made out in Dr. Ambedkar'saddress ? A religion has to be judged not by it's worst specimens but by the best it might have produced. For that and that alone can be used as the standard to aspire to, if not to improve upon.”
To which Babasaheb replies in another article
“The third point made by the Mahatma is that a religion professed by Chaitanya, Jnyandeo, Tukaram, Tiruvalluvar, Rarnkrishna Paramahansa etc. cannot be devoid of merit as is made out by me and that a religion has to be judged not by its worst specimens but by the best it might have produced. I agree with every word of this statement. But I do not quite understand what the Mahatma wishes to prove thereby. That religion should be judged not by its worst specimens but by its best is true enough but does it dispose of the matter ? I say it does not. The question still remains—why the worst number so many and the best so few ? To my mind there are two conceivable answers to this question : ( 1 ) That the worst by reason of some original perversity of theirs are morally uneducable and are therefore incapable of making the remotest approach to the religious ideal. Or (2) That the religious ideal is a wholly wrong ideal which has given a wrong moral twist to the lives of the many and that the best have become best in spite of the wrong ideal—in fact by giving to the wrong twist a turn in the right direction. Of these two explanations I am not prepared to accept the first and I am sure that even the Mahatma will not insist upon the contrary. To my mind the second is the only logical and reasonable explanation unless the Mahatma has a third alternative to explain why the worst are so many and the best so few. If the second is the only explanation then obviously the argument of the Mahatma that a religion should be judged by its best followers carries us nowhere except to pity the lot of the many who have gone wrong because they have been made to worship wrong ideals.” < http://www.ambedkar.org/ambcd/02.Annihilation%20of%20Caste.htm#a01 > (14.12.09)
Interesting to note that in his reply Babasaheb either consciously or unconsciously forgets to mention Swami Vivekananda mentioned by Mahatma Gandhi, though being the great scholar that Babasaheb was it is impossible to believe that he had not read Vivekananda.
[5] Witness the radical anti Hindu Dalit Bahujan scholar Kancha Illiah’s complete incomprehension as to how to deal with Vivekananda and his ideology < http://www.ambedkar.org/News/hl/Interview%20with.htm > ( 6.10.2009)
[6] Swami Vivekananda traveled extensively in the
[7] There is just a single letter in which Vivakananda refers to himself as a socialist .The fact that Vivekananda was not too enamoured of socialism but conversationally referred to himself as a “socialist” would be apparent from an exchange of his letters . Ibid ; Vol. 6 ; page 378 ( page 380) “Letter dated 1.11.1896 to Miss Mary Hale” :
“Human society is in turn governed by the four castes — the priests, the soldiers, the traders, and the labourers. Each state has its glories as well as its defects. When the priest (Brahmin) rules, there is a tremendous exclusiveness on hereditary grounds; the persons of the priests and their descendants are hemmed in with all sorts of safeguards — none but they have any knowledge — none but they have the right to impart that knowledge. Its glory is that at this period is laid the foundation of sciences. The priests cultivate the mind, for through the mind they govern.
The military (Kshatriya) rule is tyrannical and cruel, but they are not exclusive; and during that period arts and social culture attain their height.
The commercial (Vaishya) rule comes next. It is awful in its silent crushing and blood-sucking power. Its advantage is, as the trader himself goes everywhere, he is a good disseminator of ideas collected during the two previous states. They are still less exclusive than the military, but culture begins to decay.
Last will come the labourer (Shudra) rule. Its advantages will be the distribution of physical comforts — its disadvantages, (perhaps) the lowering of culture. There will be a great distribution of ordinary education, but extraordinary geniuses will be less and less.
If it is possible to form a state in which the knowledge of the priest period, the culture of the military, the distributive spirit of the commercial, and the ideal of equality of the last can all be kept intact, minus their evils, it will be an deal state. But is it possible?
Yet the first three have had their day. Now is the time for the last — they must have it — none can resist it. I do not know all the difficulties about the gold or silver standards (nobody seems to know much as to that), but this much I see that the gold standard has been making the poor poorer, and the rich richer.
The other systems have been tried and found wanting. Let this one be tried — if for nothing else, for the novelty of the thing. A redistribution of pain and pleasure is better than always the same persons having pains and pleasures. The sum total of good and evil in the world remains ever the same. The yoke will be lifted from shoulder to shoulder by new systems, that is all.
Let every dog have his day in this miserable world, so that after this experience of so-called happiness they may all come to the Lord and give up this vanity of a world and governments and all other botherations.”
His actual thinking was explained in another letter to his brother disciple and the person most responsible for practically applying Vivekananda’s thoughts in practice Swami Akhandananda dated 21.02.1900 where he is extremely specific as to how he wants his work to be carried out :
“Teach some boys and girls of the peasant classes the rudiments of learning and infuse a number of ideas into their brains. Afterwards the peasants of each village will collect funds and have one of these in their village..........— One must raise oneself by one's own exertions" — this holds good in all spheres. We help them to help themselves. That they are supplying you with your daily bread is a real bit of work done. The moment they will come to understand their own condition and feel the necessity of help and improvement, know that your work is taking effect and is in the right direction, while the little good that the moneyed classes, out of pity, do to the poor, does not last, and ultimately it does nothing but harm to both parties. The peasants and labouring classes are in a moribund condition, so what is needed is that the moneyed people will only help them to regain their vitality, and nothing more. Then leave the peasants and labourers to look to their own problem, to grapple with and solve it. But then you must rake care not to set up class-strife between the poor peasants, the labouring people, and wealthy classes. Make it a point not to abuse the moneyed classes. ..............— The wise man should achieve his own object."” Ibid.; vol 6 ; page 427
[8]As Swami Vivekananda wrote in his famous book on “Karma Yoga” “ The householder is the basis, the prop, of the whole society. He is the principal earner. The poor, the weak, the children and the women who do not work — all live upon the householder; so there must be certain duties that he has to perform, and these duties must make him feel strong to perform them, and not make him think that he is doing things beneath his ideal. Therefore, if he has done something weak, or has made some mistake, he must not say so in public; and if he is engaged in some enterprise and knows he is sure to fail in it, he must not speak of it. Such self-exposure is not only uncalled for, but also unnerves the man and makes him unfit for the performance of his legitimate duties in life. At the same time, he must struggle hard to acquire these things — firstly, knowledge, and secondly, wealth. It is his duty, and if he does not do his duty, he is nobody. A householder who does not struggle to get wealth is immoral. If he is lazy and content to lead an idle life, he is immoral, because upon him depend hundreds. If he gets riches, hundreds of others will be thereby supported.
If there were not in this city hundreds who had striven to become rich, and who had acquired wealth, where would all this civilization, and these alms-houses and great houses be?
Going after wealth in such a case is not bad, because that wealth is for distribution. The householder is the centre of life and society. It is a worship for him to acquire and spend wealth nobly, for the householder who struggles to become rich by good means and for good purposes is doing practically the same thing for the attainment of salvation as the anchorite does in his cell when he is praying; for in them we see only the different aspects of the same virtue of self-surrender and self-sacrifice prompted by the feeling of devotion to God and to all that is His”; The Complete Works of Swami Vivekananda ; Vol : 1 ; Advaitia Ashram ; Kolkata ; 2006 ; page 45
[9] “Alas! nobody thinks of the poor of this land. They are the backbone of the country, who by their labour are producing food-these poor people, the sweepers and labourers, who if they stop work for one day will create a panic in the town. But there is none to sympathise with them, none to console them in their misery. Just see, for want of sympathy from the Hindus, thousands of Pariahs in
[10] See Gandhi’s discussion about the pioneering work of Vivekananda and the coining of the word “ Dalit” in the year 1927 wherein Gandhi for the first time endorses the word Dalit and specifically attributes it to a translation of Vivekananda’s use of the English word “suppressed” for the untouchables ; Navajivan , 27-3-1927 , Collected Works of Mahatma Gandhi ; Vol 38 ; page 240
[11] “With the introduction of modern competition, see how caste is disappearing fast! No religion is now necessary to kill it. The Brâhmana shopkeeper, shoemaker, and wine-distiller are common in
[12] Gandhi himself obliquely refers to this demarcation in Vivekananda in his article “Reason v. Authority” ; Young India 26-09-1929 . : vol 47 ; page 149 , though Gandhi terms it as a contradiction , it is apparent that it was a consideration of what India really needed .In the long run , we can safely say Vivekananda’s way seems to be way more practical and real today than of Gandhi’s vision.
[13] “ A cloud of impenetrable darkness has at present equally enveloped us all. Now there is neither firmness of purpose nor boldness of enterprise, neither courage of heart nor strength of mind, neither aversion to maltreatments by others nor dislike for slavery, neither love in the heart nor hope nor manliness; but what we have in India are only deep-rooted envy and strong antipathy against one another, morbid desire to ruin by hook or by crook the weak, and to lick dog-like the feet of the strong. Now the highest satisfaction consists in the display of wealth and power, devotion in self-gratification, wisdom in the accumulation of transitory objects, Yoga in hideous diabolical practices, work in the slavery of others, civilisation in base imitation of foreign nations, eloquence in the use of abusive language, the merit of literature in extravagant flatteries of the rich or in the diffusion of ghastly obscenities! What to speak separately of the distinct Shudra class of such a land, where the whole population has virtually come down to the level of the Shudra? The Shudras of countries other than India have become, it seems, a little awake; but they are wanting in proper education and have only the mutual hatred of men of their own class — a trait common to Shudras. What avails it if they greatly outnumber the other classes? That unity, by which ten men collect the strength of a million, is yet far away from the Shudra; hence, according to the law of nature, the Shudras invariably form the subject race.” The Complete Works of Swami Vivekananda ; Vol : 1 ; Advaitia Ashram ; Kolkata ; 2006 ; page 467
[14] “But what can be attained is elimination of privilege. That is really the work before the whole world. In all social lives, there has been that one fight in every race and in every country. The difficulty is not that one body of men are naturally more intelligent than another, but whether this body of men, because they have the advantage of intelligence, should take away even physical enjoyment from those who do not possess that advantage. The fight is to destroy that privilege. That some will be stronger physically than others, and will thus naturally be able to subdue or defeat the weak, is a self-evident fact, but that because of this strength they should gather unto themselves all the attainable happiness of this life, is not according to law, and the fight has been against it. That some people, through natural aptitude, should be able to accumulate more wealth than others, is natural: but that on account of this power to acquire wealth they should tyrannize and ride roughshod over those who cannot acquire so much wealth, is not a part of the law, and the fight has been against that. The enjoyment of advantage over another is privilege, and throughout ages, the aim of morality has been its destruction. This is the work which tends towards sameness, towards unity, without destroying variety.” The Complete Works of Swami Vivekananda ; Vol : 1 ; Advaitia Ashram ; Kolkata ; 2006 ; page 435
Not a step forward can be made by these inter-caste quarrels, not one difficulty removed; only the beneficent onward march of events would be thrown back, possibly for centuries, if the fire bursts out into flames.”; The Complete Works of Swami Vivekananda ; Vol : 4 ; Advaitia Ashram ; Kolkata ; 2006 ; page 300
[17] The Complete Works of Swami Vivekananda ; Vol : 4 ; Advaitia Ashram ; Kolkata ; 2006 ; page 473-476.
[18] “We talk foolishly against material civilisation. The grapes are sour. Even taking all that foolishness for granted, in all
[19] The Complete Works of Swami Vivekananda ; Vol : 4 ; Advaitia Ashram ; Kolkata ; 2006 ; page 479
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Thanks for your comment on my blog "Cognizant Reflections".
Yes, I have written on "The Role of Hinduism in World Economics" and more .... on Hinduism.
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