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SwamiVivekanandasvisionofNationalIntegrationthroughinterreligiousharmony

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Swami Vivekanandas vision of National

Integration through inter-religious
harmony
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05 Oct 2013 15:13:07

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Swami Vivekanandas vision of

National Integration through interreligious harmony
Arun Karmarkar

In this same month of October in 1892, swamiji, during his Bharat Parikrama,

had arrived at Madgaon and held deliberations with the clergymen of Rachol
Seminary. He also visited Shantadurga, Mangeshi and Madkhol temples during
his short stay at Goa. And within just two months from then, he reached at the
southern tip of India, on the famous rock of Kanyakumari where he had a
solitary dialogue with his own self and with the almighty for three days and
three nights in the month of December, 1892. And now at this same place we
are celebrating the 150th birth anniversary of Swami Vivekananda.
Friends, each of us have a day and date of birth. Many of us celebrate their
birth days among their family members, friends and well wishers. But does
anybody of us remember or even know the birth date of ones grandfather or
great grandfather? And here is a man, a Sanyasi whose birth anniversary is
being celebrated even after 150 years and that too not only in all parts of our
country but even in many other countries in the world. In Chicago University,
at Westminster, at Colombo, in Australia, Germany, Argentina, Dubai, Egypt
various programs have been and are being organized to salute the memory of
Swami Vivekananda. The Malaysian Govt. has published a special postal
stamp in the memories of Swamiji. Swamijis preachings, teachings and
memories have been inspiring generations after generations as his life and
work have left an eternal stamp of the Universal brotherhood.
Swami Vivekananda lived for just over 39 years. (1863 to 1902.)If we consider
the period after the demise of his Guru Sri Ramakrishna Paramhans in 1886,
the independent journey of Swamiji happens to be only of 16 years. During this
shortest span, Swamiji strived hard for the upliftment of humanity and could
leave everlasting footprints on the thousands of years to come. So impressive
was his personality, that great men from all the walks of human social life
mentioned him as their source of inspiration. Yogi Aurobindo Ghosh,
renowned authors and poets like Rabindranath Tagore, Romain Rolland, Leo
Tolstoy, scientists like Nobel laureate Sir Jagadishchandra Basu, Nicolas Tesla,

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industrial bigwigs like John D Rockefeller, Sir Jamshedji Tataare few of the
names who dedicated their work to the memories of Swami Vivekananda.
Learned ladies from the west like Margarett Nobel (who later on became
Bhagini Nivedita) chose to follow his footsteps and came to India to lead a life
devoted to spiritual pursuit.
Coming to the theme of todays seminar Swami Vivekanandas vision of
National Integration through inter-religious harmony let us have a brief look
at his speech before the Parliament of Religions, Chicago. He quoted a couplet
from the Vedic script to underline the spirit of Indian Tradition. As the
different streams having their sources in different places, all mingle their
water in the sea, So, O, Lord the different paths which men take through
different tendencies, various though they appear, crooked or straight, all lead
to thee! Swamiji went on to say in the same speech, We believe not only in
universal tolerance, but we accept that all religions are true. This was and is
the beauty of Vedic teachings inculcated in the Indian minds since time
immemorial. Swamiji took an extensive journey throughout Bharat for about
five years (1888 to 1892). During this journey he had understood well that these
Vedic teachings are not merely a bookish idea, but a practice rehearsed by
even the commonest of the common Indian in his day to day life. During his
Parikrama he keenly observed (as was suggested by his Guru) the life and
plight of the Indian folklore. He was overwhelmed when he realized that even
while living under much pathetic condition, the Bharatiya psyche in general is
utterly religious, spiritual and Dharmik. I have deliberately used both the terms
religious and dharmik separately. Because, usually even in the intellectual
discourses the term Dharma is mistakenly deemed to be synonymous to the
term Religious. In actual sense Dharma denotes the way of life based on
certain set of values. Truthfulness, non-violence, perseverance, integrity,
patriotism, honesty, dutifulness are the values which form the essence of
Dharma. It indicates a faith in duty, e.g. many times we say, to study is the
Dharma of a student or to be loyal to ones wife is the Dharma of a husband.
The term Religion however, means the way of worship. Thus an individual may
follow a way of his choice to worship the God or the Creator or the Almighty,
whatever he wants to call & regard him. But as a social entity, he is bound by
his duty unto others, towards the social wellbeing. Therefore, in this vast and
far flung land of our motherland people follow hundreds and thousands of
ways of worship. In north eastern India, tribes symbolize the concept of God in
Sun, or in tree or even in stone. However Dharma encompasses all these ways
of worship. It is because of this fact that one easily experiences the strong
under-current of unity in the superficial religious diversity. The apparent
differences do not create a conflict as Dharma unifies them all. The higher the
level of consciousness about Duty, the is stronger the bond of Unity, Oneness
and Integrity.
Therefore when Swamiji says that Dharma is the inner soul of Bharat, he
actually hints at the religious harmony being the bond of integrity. In the same
vein he easily underlines the irrelevance of conversion. During his journey in
Bharat before he proceeded to Chicago for the world convention of religions, he
had a deep study of Vedas, Upanishads and Bhagawadgeeta. On the basis and
as a result of this study in depth, he had realized the universality of the ancient
Indian literature. He also had realized that the principles proclaimed by Vedas
were being ardently put into practice by Bharat. During his Parikrama he had
observed from close quarters the lives of downtrodden, working class and even
the thieves. He could see that even undergoing a hard struggle for survival, the
common Indians are thoroughly pious. Considering this integrity of thoughts
and actions, he emphatically declared in his speech at Chicago, I am proud to
belong to the nation which has sheltered the persecuted and the refugees of all
the religions and all the nations of the earth. I am proud to tell you that we
have gathered in our bosom, the purest remnants of Israelis who came to
southern India and took refuge with us in the same year in which their holy
temple was shattered to pieces. I am proud to belong to the Nation which has
sheltered and is still fostering the remnant Zorastrians.
Swamijis own realization about the generous nature of Bharatiya philosophy

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and its practice makes him proud of being a Vedantee. But at the same time, he
didnt fall short of pin pointing and attacking the ills and evils that prevailed in
the Indian social life in those days. The ignorance, poverty, the pathetic
condition of the working class and the downtrodden, the inhuman tradition of
untouchability, influence of superstitionsall this touched his heart to the
bottom. So, while on one hand he was defending the fortress of true
Bharatiyata before the western listeners in no uncertain terms, on the other
hand he didnt spare words while severely criticizing the so called upper class
before the Indian audience. He reminded them that it is the poor and working
class that has sacrificed a lot to defend and protect the Dharma during the long
and treacherous period of aggression. He also reminded them that it is from
the hutments of farmers, fishermen and scavengers, that tomorrows Bharat
will be rising.
Swami Vivekananda being a great visionary was thinking ahead of his times.
In the year 1893 en-route to Chicago, he happened to meet another visionarySir Jamshedji Tata, the father of the Indian industry. The dialogue between
these two great persons clearly indicates the varied and modern approach of
Swamiji. When sir Jamshedji told about the purpose of his visit to London,
when he told that he is going to London to get more information about the steel
industry, the message given by Swamiji shows the long range of his vision.
Swamiji said, What you can bring from there is the material technology. But I
would like to give you a small caution. Whatever amount you spend to get the
process of making steel, simultaneously you should learn the metallurgical
science of making steel. Also I would prefer you to start an institute, a
laboratory to do advanced research on that subject. Subsequent to this
message, Swamiji requested to Maharaja of Mysore through a letter to donate
land for the institute. Maharaja happily agreed to it and the pioneer science
research institute- The Institute of Science, Bangalore- came into existence
some years later.
Swamiji had an astonishingly thorough understanding of science and its
relation with the spirituality. He employed his understanding to explain to his
western audience about philosophy- using examples, comparisons from
sciences such as physiology, cosmology, biology, physics and medicine to
elucidate Vedanta and yoga. From the Chicago conference onwards, he set out
on a tour of western world as if on a pilgrimage of humanity. The aim behind
his tour, (the wanderer in the words of Romain Rolland) was integrating the
humanity. Making of a universal Man- a Vishwamanav was his mission. This
mission was the only path which would take him to the fulfillment of his
dream of National Reconstruction. Therefore on return from the west, he
insisted before the Indian audience the need to follow the examples of
Japanese and western industriousness. In a way he was a bridge between the
spiritual East and the industrious west. But at the same time he underlined the
importance of character building. Neither money pays, nor name nor fame. It
is character only that breaks the adamantine walls of destruction he
reminded. His thoughts and teachings about science and technology, about
Education, about the approach towards women comprise every aspect of
pragmatism. Essence of his every thought, action and message reflects his
most modern outlook as well as revolves around his emphasis on character
building.
Education, he said, should be a process by which character is formed, strength
of mind is increased and intellect is sharpened as a result of which one
becomes self-reliant, capable to stand on his own feet. Awakening man to his
spiritual self is the basic purpose of education. Swamiji reiterated that
education which cant propagate character, which cant prepare the man for
struggle for life, which is not able to inspire youth for bravery and social
service is not an education at all.
Most important and perhaps the most relevant in the present situation in the
country today are his thoughts regarding the glory of the womanhood. He
believed that with 500 men, conquest of India might take 50 years, but with as
many women, not more than a few weeks. The idea of womanhood is the idea
of independence. Soul, that is, Atman has neither gender nor caste. Welfare

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cant be achieved without improvement in the condition of women. Then and
then only Indias lost pride and honour can be re-achieved. He reminded
everybody that every woman contains an Ansh of Aadishakti. A society in
which women are undermined can never progress.
The emphasis on the social service (SEWA) was the crucial part of
Vivekanandas message. Service to mankind is service to self was his motto.
He could remind to John D Rockefeller, perhaps the wealthiest man in the
western world, that it is not the receiver who is blessed, but the giver. Everyone
is potentially divine and therefore to be good and to do good unto others is the
essence of the religion. Religion is the idea which raises the brute to man and
the man to God. (Vanar se nar aur nar se narayan)
All of his messages regarding spirituality were clearly derived from his
deepest study and understanding of Vedanta. Therefore he played an
important role in introducing India and her spiritual culture to the western
world and in reviving and refining Hinduism in India.
However hr never neglected the importance of material welfare and the
progress the west had achieved in that respect. He therefore, while addressing
especially the youth of the country, said, Follow Vedanta in your day to day
life and at the same time, master the western science & technology. Philosophy
presented by Vedanta, is philosophy of universal brotherhood. Swamiji had
the greatest hope and faith in the youth of the nation. He urged them to forget
all other gods other than our beloved Bharatmata. He advised youth to follow
the message of Upanishad which according to him could be narrated in one
word Fearlessness.
Now, let us in brief, consider the present situation in the world in general and
in India in particular to understand the relevance of Swamijis message in
todays times. One cannot deny that during the last 66 years after
independence, India has progressed in remarkably in many ways. The spirit
and system of Democracy in our country has no doubt set an example for other
nations- especially for our neighbouring countries. Effective steps have been
taken to uplift life of our downtrodden brethren. Our progress in the field of
science and technology surely deserves to be appreciated. However there is
other side of the story also. And that side has to be taken more seriously. The
entire world is presently passing through the most volatile and troubled
situation. Consumerism has become the watchword of the day. Violence,
fundamentalism is rampant. If we look at the conditions in various sectors in
our country, Deplorable can be the only word that can describe the reality
today. The distribution of wealth is highly uneven & the gap between the
haves and have nots is ever and alarmingly widening. It has a natural adverse
effect on the social fabric and harmony between the various income groups.
Studies and statistics tell us that ten percent of the income groups are bagging
forty percent of the total income. Conditions in the sector of child education
are pathetic. Still about forty percent of children do not reach to the doors of
even the primary education. Those who reach do not sustain even up to
secondary level. The overall percentage of the dropouts at the primary level is
over fifty percent.
Sectarian violence is another serious disease that is corroding the social
harmony. Terrorism of various types such as Jihad, Maoism, infiltration, and
insurgency is on the rise at galloping speed. Day in and day out the crimes and
brutality against women are taking the ugliest form and increasing in
alarming proportions. Corruption and generation of black money at the highest
level of public life is rampant. Moral, ethical human values are on the decline.
Caste, religious conflicts are eating into the National Integration as well as
individual

character.

In

short,

stark

materialism,

consumerism

and

permissivism are the vices which seem to have dominated our day to day life.
One need not say that the effective antidote lies in the pondering over
Swamijis life and mission.
Following the footsteps of Swami Vivekananda and spreading his message
especially among the youth is the only effective solution out of the current
crisis. As Swamiji himself had said every young man and woman should be

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guided through the promise & proclamation I have come to fulfill and not to
destroy!
In an emphatic manner Swami Vivekananda had thundered in one of his
speech at Madras ( My plan of campaign ), Each Nation, like each individual
has one theme in his life which is at its center, the principal note round which
every other note comes to form the harmony. If any one nation attempts to
throw off its national vitality, the direction which has become its own through
the transmission of centuries, that Nation dies! In one nation, political power is
its vitality like England, artistic life in another and so on. In India religious life
forms its center, the key note of the whole music of our national life. And
therefore if you succeed in the attempts to throw off your religion and take up
either politics or society; the result will be that you will become extinct. Social
reform and politics has to be preached through that national vitality (i.e.
through religious faith which believes in harmony, synthesis and unity in
diversity). Every man has to make his own choice, so has every nation. We
made our choice ages ago. And it is the faith in that immortal soulI challenge
anyone to give it up. How can you change the nature?
In the end I would like again to return to Swamijis speech at Chicago. He had
said, Sectarianism, bigotry and its horrible descendant fundamentalism have
long possessed this beautiful earth, drenched it often and often with human
blood, destroyed civilization and sent the whole nations to despair. Had it not
been these horrible demons, human society should be far more advanced than
it is now. But their time has come and I fervently hope that the bell that tolled
this morning in honour of this convention may be the death-knell of all
fanaticism, of all persecution with sword or with pen, and all the uncharitable
feelings between persons, wending their way to the same goal!
Let us all understand the challenge thrown and the dream shown by Swami
Vivekananda 120 years ago. Resolving to strive for the fulfillment of his dream
is the need of the hour. None other than this resolve would be the befitting
tribute to the memories of the warrior monk in the 150th year of his birth!
Bharat Mata ki Jay.
This article is a Key Note Address delivered by Mr. Arun Karmarkar, at the Seminar
organized jointly by Rachol Seminary, Pilar Seminary & Bharat Vikas Parishad. Mr.
Arun Karmarkar is an ex Chief Editor of NewsBharati.com

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