CONCLUSION. "Religion is the idea which is raising the brute unto man and man u7rto God", - Swami Viuekananda

Transcription

1 CONCLUSION "Religion is the idea which is raising the brute unto man and man u7rto God", - Swami Viuekananda

2 The world today is full of sceptics who have little or no faith in religion. They feel that God has no place on earth and dismiss all religions as mere 'dogma' and that loo, against reason. In reality, most Indjan traditions cannot be labelled as religions in the Western sense, hey are actually Dharma or the science of sustainable being dogmatic, they are open to rational debate and analysis. Infact, quite a few Indian spiritual traditions hsve made invaluable contribution to modern science. In this critical juncture, Swami Vivekananda ideas and teachings on religion are relevant to contemporary society. If at any time in India particularly, whole world in general, requires the study ol'his message, now is the time. With the remarkabie message of love, sympathy, tolerance and service to the mankind, Vivekananda successfully gives a new hope to the man both in India and abroad, At the very outset, Swami Vivekananda's life and mission have a twofold significance. On the one hand, he is the first great leader, leading the modern Indian resurgence and giving the clarion call to his people to rouse themselves up from the slumber of slavery and to work for the nation's uplifkent. He was, on the other hand, Acharya, preacher of the Vedanta, whose message of salvation from the cycle of recurring births and deaths or nation or religion. The legacy which Vivekananda has l t s f t pertain to both these field service and the salvation of the souls, Evely man has idea, likewise every nation has ao idea for working in world and for its presemation. Each nation bas a unique rlli~sion to fulfill in the life of world. The Mission of Swami Vivekananda spkitually enlighten the people of India in particular and whole humanity in general. He

3 229 :ategorically stated that motherland of India has imlllerlse heritage of ipiriluality in world According to hiin, plenty of spirituality had made the greatest and strongest of natio~in those existing nations of world. The mission of Vivekananda in India, the vitality of. India has not yet touched inspite of people living with poverty and misery. Hc deplored Indians suffering wit11 hwest religious ideas and lack of' intellectual education about the life on sarl.1~ lndiails were influenced by Western culture. Hinduism is an pure spirituality. Swamj Vivelranandti emphasized that Hinduism is a ideal religion when compared with other rcbligions India will play harmony of peace in world. The East needed to be shown the way to freedom one kind of bondages of the West from bondages of another kind. Swami Vivekananda most daring and challenging gospel of holding man in his highest in essence. Man would be conducive to the hlghest manifestation for the attainment of self-fulfilment. Vivekananda Mission in West is mainly to interpret the East to the West and that West to the East with a view find out a means to their fusion and reconciliation. He made it clear, religion does not depend upon knowledge. It is the soul itself, it is God, not be attained by simple book knowledge or powers of speech. The Christianity realized that West had something to learn from the East. The West was ignorant of the vast spiritual and cultural history and heritage of India. The West did not realize that the human beings are essentially the same the world over. The West has technologically developed at the same time man control over outer nature has for suppressed the control over the

4 230 inner nature of man. Vivekananda preaching of Vedanta and yoga is considered in depth of the Western civilization. Vedanta conceptua1izns reality in terms of acceptable to the scientifically minded West and yoga provides the knowledge. Swami Vivekanunda's revolutionary and constructive programmes have given new direction to the country. He was not only revitalize the religion but also reform the man. His transcendental religion addressed the human needs which is highest. He fell that true emancipation of man by being truly scientific and spiritual simultaneously. Vivekananda organized monasticism in a new way which is augmented meaning for the future at the same time he accepted socialism. He considered to removing the inherent conflict between personal advancement and collective good, He personified an explosion of love for future mankind. His real nature was a lover of God. He emphasized the non-dualistic philosophy in India and abroad. Vivekananda felt that non-dualism alone can be different dualistic concepts of personal God be harmonized. He established the Advaita Ashrama at Mayavati to enable its members to develop their spiritual life through the non-dualistic di~ciplioe. He made it clear, all religions would receive a new orientation from the non-dualistic doctrine and spread good will among men. Swami Vivekananda doctrine has not been merely academic metaphysicdbut it is prlrely historic and linguistic interest. He considered, the living people who have struggled continuously for its realization about life and death, The doctrine of divinity in man, to be realized by faithful service

5 23 1 through whatever forms. He made it clear, all men alike had the same vast potentiality. Religion approaches are in reality through feeling rather than through thought. It interprets reality through feelings. It is man's reaction to the totality of things. As a way of life, it presents certain facts which compel philosophy to offer valid interpretations. Thus, it is the task of philosophy to inquire into the nature, function, value and truth of religious experience leading to the establishment of the nature of the ultimate reality. Every religion has its own philosophy. There is no distinction in India but in the West there is divergence between religion and philosophy. Philosophy is understood as the search of truth but religion is immediate awareness of the spirit. Swami Vivekananda made it clear, 'Religion without philosophy runs superstition, philosophy without religion becomes dry atheism'. According to Vivekananda, religion is the beginning of philosophy, the source of speculation about the highest truth and man's relation with it. Philosophy is inhered in religion which is sustained by reason. He conceived of philosophy as the rationale of religion on the basis of firm intellectual foundation of all religious beliefs. He had given new meaning and interpretation to religion. Whatever makes you strong is religion and whatever makes you weak is irreligion. Whatever makes you bold and wurageous is religion. Whatever makes you fear is irreligion. Vivekananda holds that the concept of God is product of human mind. As he is evolving intellectually and spiritually, the idea of God also evolved gradually. Different group of people, different Gods as their saviours. At

6 232 this stage, God and man were viewed different. But slowly man has attained a deeper understanding and came to the conclusion that there is no difference between him and God This is a non-dualistic state of understanding God. This has contributed to the theory of oneness of existence. As a result, man has attained divine nature. The central concept of Vivekananda's philosophy is the Brahman which is the highest reality, or the Sachidananda, purest existent, knowledge and bliss. At the supreme gnosis, highest reality conceived as the Brahman. The same reality at Ievel of religious worship is regarded as Ishvara. In Advaita philosophy, according to Vivekananda, whole universe is one in the self which is called Brahman. This self when it appears behind the body is the soul. Vivekananda is a staunch believer in Hindu religion. He kept before him the realization of the divinity as the goal of human life. He realized the oneness of existence in his life under the ablest guidance of his teacher Sri hakrishna and gave the clarion call to the whole human kind to realize the same. Basing on the truth that whole existence is one, Vivekananda is highly convinced that the world is also the manifestation of the Brahnan, but; not creation. This realization made him to say that unity is goal of all sciences. Ahead of all sciences, Hindulsm which can be accepted as the scientific religion, reveal that Brahman is the ultimate substance of this universe. Swami Vivekananda vehemently condemned immature criticism on the ideal worship of Hindus. He clarified that it is not at a11 superstition. He emphasized that man's thinking is possible only through mental images. Idol

7 233 is a symbol of worship. Considering this idol as God, man fixed his mind on it and worship. It helps man to concentrate and realize the oneness. That's why, to Hindus religion consists in realization of God, but not worshipping of idol in temple or reading a book or clinging to doctrine. Vivekananda made it clear, Hinduism is not a religion which progresses from error to truth, but which progresses from lower truth to higher truth. Every individual has to travel higher and higher gathering, more and more spiritual strength, he reaches the ultimate real~ty. Indian ethics aiso prescribes four ways to attain liberation. They are Kamna-Yoga, Raja-Yoga, Bhakti - Yoga and Jnana-Yoga, Yoga as a way helps man to bind himself with the supreme God or Brahman. Karmayoga emphasize that every man should work without any attachment and realize Brahman. Raja-Yoga is the King of all Yogas. According to this Yoga, God should be realized through concentration. This Yoga prescribes eight stages Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi in order to attain God realization. Bhakti-Yoga prescribes love as the uniting force between man and God. Every action should be dedicated doing good as the only object of love. It is through Jnana-Yoga, the individual comes to know that Brahman alone is real and everything else is unreal. Thus, he gets the knowledge about the real and unreal and finally realizes Brahman is his Own self Swami Vivekananda accepts the Karma-Yoga, Raja-Yoga, Bhakti- Yoga and Jnana-Yoga are the different ways to attain liberation. In his view, all these four paths are imperative to satisfy the different tempenunents of the individual in society. Every path is capable of helping the individual

8 234 to realize the Brahman. That is why, he concluded that a religion becomes ideal when it includes all these four ways. Usually, in view of majority people, religion is other worldly. They believe that it is concerned only with life and achievement in the athelm world. So, it is different to life in this world. But rehgion is closely associated with life here. It covers the whole life. Religion purifies and vitalizes our physical, mental, social and spiritual life. The ideal of religious life has been the subject of much discussion in modern time. hmakrishna is a unique spiritual stalwart in the history of Hinduism during nineteenth century. In view of Dr. D S. Sharma, the religious movements of Ramakrishna is rooted in our nat~onal consciousness with universal outlook. He very well understood that all these religions are different roads to reach the one God. According to Sri Ramalcrishna, religion is not a talk or doctrine or a dopa. But it was the realization of the truth which lies behind the phenomenal existence. He exhibited a high order of tolerance and universal acceptance of all castes, creeds and religions. The core teaching of Ramakrishna lies in his preaching and practising of the harmony of all religions. He made a great contribution to the world spiritual thought. Under such great spiritual giant Narendranath joined as his disciple. Vivekananda has learnt two main tmths about the religion from his master. Religion doesn't lie in mere talks or doctrines or theories. It doesn't consist in building temples, churches and mosques. It should be realized within the soul as it is relation between God and Soul. Secondb all religions of the world &ould be respected equally; They are not contradictory but complimentary to each other.

9 Regarding the origin of religion, there are two theories one which sticks to the idea of 'nature-worship' and the other which upholds Ule idea of 'spirit-worship'. Reconciling both theories, Swamiji concluded that firstly it is the inquisitive nature of man and secondly it is the desire to solve his practical problems of life i.e., suffering, death etc., which from the source to the origination of religion. Vivekananda emphasized that all religious ideas to emanate from the super-empirical experiences. All most in all religions, the great men experienced, some abstract being or essence of existence underlying this world. Man, at everytime in every age is striving to realize and reach this ideal. According to Swami Vivekananda, religion should be studied compulsorily because it has the highest motive power of the human mind. It injects the spiritual power and inturn, this will guide every individual towards a right direction. A man of religion is found to be a moral gaint with good character and conduct. A religious man goes beyond his senses and evolves himself superman. This helps him to purify his thoughts and broaden his outlook towards every llving being in the world. Thus, it is the healthiest exercise to the human mind. Vivekananda made it clear that religion is to realize the divinity of soul in every individual. The universal truth lies in the self-realization. Different religions adopt different ways to attain this goal. AL Ule same time, religion doesn't consist in books, doctrines and dogmas. By attending temples, churches mosques etc., can be called religion. He fell that every religion is inter-related with other religions in the sense that the aim of dl

10 236 religions is to achieve the same goal. To say that one religion is true and Ule other religion is false is unjustifiable. He emphasized that man is born with divinity it is because of ignorance, he is unable to realize his inner divinity. Vivekananda was a practical religious saint. Apart from preaching the doctrine of oneness of exlstence, he practised renunciati011 and service. He established Ramakrishna mission to serve the human Gods on earth. He dedicated himself and his work to the divine God through his sincere love to all human beings. He never hated anybody or any religion. He shared his feelings with all openly. His main aim was to stop totally all kinds of conflicts, which arise in the society because of the feeling of difference by understanding the Vedantic doctrine of oneness of exlstence. His doctrine of oneness of existence tried man as the centre as well as the circumference, Hence, his religious philosophy is totally humanistic and also synthetic as it counters theoretical and practical aspects of humanism. Vivekananda emphasized that science and religion are not poles apart. Both aim at assisting man to grow spiritually and establish a better social order. When tried separately each with its insufficiency and helplessness contributed to unsatisfactory results, during both old and modern times. He gave a clarion call for a complete human civilization and science. Both are complementary but not contradictory to each other. This will surely dispel the wrong tendency of the modern educationist treating the humanities and the science as exclusive disciplines. It is in the synlhesis of science and religion, we could see the synthesis of head and heart, the classical end modern.

11 237 Swami Vivekananda's ultimate aim was to bring unity among the different religions. He rightly understood that each and every religion is containing some element of truth in it. To that extent it should be accepted and respected, as the goal of all religions is perfection of man. Vivekananda tried to establish the concept of universal religion In his view, universal religion doesn't lie in establishing any institution for it. It lies in cultivating the right attitude of respecting all religions without thinking that our own religion is true and others are false. FurLher, by universal religion he never meant spreading of Vedanta thought the globe, converting people as Vedantins, as is done by Christians and Muslims. This universal religion comes to life the moment, when all religions co-exist peacefully. This will avoid all misunderstandings, ridicules and religious wars. Vivekananda approach to Vedanta philosophy has certain peculiarities. Vedanta, he claims that man is divine that all this which see around us is the outcome of the consciousness of the divine. He emphasized that everything is strong, good and powerful in human nature is the outcome of that divinity. In view of him, Vedanta systems may begin with some small pessimism and ends with real optimism. Vivekananda is very much attracted towards the rationality embodied in Vedanta. The Vedanta truths enjoyed the rational foundation on par with science. According to Vedanta, every soul is the manifestation of Brahman, the ultimate reality, as logical corollaries of this control truth of Vedanta, the doctrine of universal brotherhood, compassion and doing good to all are quite consistent.

12 238 Vedanta offers a rational basis to unity of our existence by regarding every individual as the manifestation of Brahman. This avoids all differences between high and low, superiority and inferiority. Vedanta enjoys the broader outlook of accepting many names to one God. Consequently it accepts so many ways leading to the goal of self-realization. This suits to meet and satisfy different men with different natures. Thus Vedanta accammodates all kinds of people. The God of Vedanta is not the product of our imagination, but is present in everything. He is felt as a reality. Instead of' worshipping the images in temples, Vivekananda wants to worship the living beings as Gods. All living bodies are the temples of God. He made it clear, human body is the highest body of the temple. In the world, people live in full of contradictions. Contradiction is inherent in the every structure of the world. So, the word Maya stated that contradictory nature of the world. Swami Vivekananda made it clear, Maya is not a theory for the explanation of the world, but it is simply a statement of facts. The enigmatic nature of the world is a mixture or a truth and untruth, knowledge and ignorance, light and darkness due to the facts. The contradiction of pleasure and pain is fact of the world It cannot be dissolved due to the world of changing events. According to Vivekananda, the idea of freedom and of unchangenbility is one and the same. The changeable God would be no God. He stated that the universe doesn't exist. It is only appearance but not reality. According to Vedanta, the reality of the external world and realih. of the internal world are one and the same. Vedanta preaches that everything in the tmiverse is Absolute, not parts, but the whole. Vivekenanda opined that the Absolute

13 239 does not re-evolve. Absolute is not change in the universe but it is in nature. So, the whole unlverse is really one. Ehami Vivekananda emphasized that Vedanta as a seat source of inspiration. The Vedantic doctrine Atman is one and universal. The Atman is the basis of our consciousness, our happiness even of our existence. He made it clear that Atman is the knowledge, the Atman is the only Satchidananda. Atman never coines nor goes, it never dies. Atman enjoys neither a beginning nor an ending. It is etel-nal. Such Atrnan is subjected to bondage by its own Karmas. Swalniji explains that every men does certain activity. These activ~ties, produce impressions upon the mind. These impressions are called Samskaras. A man's character is judged by these Samskaras. As long as these Samskaras present in the mind the cycle of birth and death will be moving. Swami Vivekananda made it clear, Vedanta formulates not universal brotherhood, but universal oneness. He says that unity is knowledge and diversity is ignorance. World unity is not depending on political considerations, economic interest, cultural ties or humanitarian principle, but it is based on spiritual unity. Unity of world body is requires a world. The unity of this self includes not 3 A umans, but also animals, plants and every form of life, Vedanta, according to Vivekananda as a religion must be intensely practical. He emphasized that the religion which doesn't help mankind is futile, Vedanta is the best religion which is capable of fulfilling this ideal of helping all. Vedantic religion teaches us to realize only God. This is possible by hving faith in one's own self. Faith should not he selfish faith, it ahodd

14 240 be understood in Vedantic meaning reflecting faith in all By exhibiting this faith of unity we can dispel all our miseries in the world. By cultivating this, we will become stronger and stronger and distinguish between fa1sit.y and truth. Vivekananda felt that the truth lies in realizing oneness and falsity lies in recognising difference. Vivekananda was the worshipper of the living God. He made God in the heart of all the soul object of his worship. In his view, selflessness is the only way to worship man. But the human history shows that selfishness has been becoming the greatest hurdle to realize the oneness. Service to humanity has become only a talk. But in reality, nothing substantial has been done in removing the selfishness from the breast of humanity. The Neo-Vedantism or New Vedanta of Swami Vivekananda have been reconciliation of Advaita, Dvaita and Visistadvaita. According to him, Neo-Vedanta is acceptance, not mere tolerance, the forms of worship, He emphasized that the Advaita is not only tolerates and accepts the other religions of the world. So, this is a living Vedanta but not a dry and dead theory of the Vedanta. With inspiration and spirit of the Nea-Vedanta, he established Ramakrishna Mission and Math and take up vast varied humanitarian activities. Swami Vivekananda was a socialist because socialism came nearest to the idea of Advaita when it was to be practised as a social ideal. His Vedantic i socialism is spiritual idea, which is sustained by Advgic idea of the oneness of the universe. He adopted a monistic orientation of socialism due to the two reasons, viz, he had no theoretical interest in socialism or in any socio- economic doctrine. He was greatly concerned, the living conditions of his own people in India and world at large. He wanted to amelioration of living

15 24 1 conditions of destituteds, downtrodden and oppressed people and given appropriate status in society. Swami Vivekananda gospel of humanism is gospel of revolutionary activism which is life and soul. His humanism is not mere intellectual exercise, nor mere speculating, but a dynamic of' man-rnakmg. He says that man is responsible to determine his own destiny. According to him, the synthesis of humanitarian work is imperative for the constitution of man. This universal gospel of service has been given the Future hopes and aspiration to mankind, In view of Vivekananda, soul is God and every human being has perfect divinity within him (her self). He made it clear, everything is good and powerful in human nature which is the out come of (l~uman) divinity, All beings have been potentially divine irrespective of men and women and man and man. Vivekananda spiritual humanism is evolution of humanity to spirit; for the way of application, The concept of humanism could be classified in to two main groups. First one is religious humanism which is God-oriented. The basic principle of religious humanism is all the people created by the God. On the other hand, secular humanism stresses free thinking and fight for common people. Vivekananda emphasized that the need of multi-dirnentional humanistic approach to solve our problenqwith the direct contact of suffering people. As a humanist, he could not ignore anything evolved or th~ught of by the mankind. He opined that religion, science and fine arts were expression of the same truth,

16 242 Though, Vivekananda is a spiritualist,, but could not against material progress. He made it clear, a starving stomach never realized God. It is through spreading education and feeding the poor, India can be raised The intellectual, moral and spiritual progress can be achieved only by solving the burning problems of poverty Tllus, true religion lies in serving the starving people. In this respect, Vivekananda's approach to religion is totally realistic and progressive. In reality, Swalni Vivekananda was not against caste system. In his view, caste as a social order is meant to solve the day-today problems of life. It is an organisation of society for the well - being of all. It never means a division like superior and inferior. It is basing on the doctrine of oneness of existence, our grand fathers never brought any difference between man and man either as inferior nor superior. They never even tried to call anybody untouchable. But the selfish priest brought degradation by viewing some people as a untouchable. Vivekananda condemned the untouchabilily as social tyranny, Each Inan is great because he is the spark of divillity. The whole religious philosophy of Vivekananda is the realization of oneness of existence which is nothing but the attainment of religious perfection. This is practicable. His approach of religion was a dynamic, balanced and synthetic way.