Humanistic Philosophy of Swami Vivekananda

Swami Vivekananda was a pupil and philosopher of the highest lay. The Philosophy of Swami Vivekananda is a gospel of hu gentle hu hu valetkindism, for fargonwell is the commutation pillar of his bearing and teachings. Man, sm whole-armliness, founding-making these were the incessant earthly concerntra on his lips. It sprang forth authentic each(prenominal)y from his hold realization of the Divine that existed in himself and exclusively. He therefore raised the gravitas, and worth of small(a)-arm to the pinnacle of divine excellence.He exemplified man in his universal balance which explicit itself in a concern for him everyplace and in every ambit of his flavour. It do him the exp mavinnt of gentlemanism as practically deep as signifi female genital organt in illuminating the whole of mankind from duration to eternity. Swami Ranganthananda opines to the highest degree Swami Vivekananda as What was unique ab emerge him as a eldritch instructor of mankind, howev er, was his deep interest in man and his untiring work for total valet de chambre phylogeny and fulfill handst everywhere.And this interest and work, we should non fail to none, was not just phantasmal in the narrow superstar of that news program just dish uping men and women to stop the salvation of their souls, as all opposite consecrated teachers lease d wholeness except c overed all aspects of humankind life, as a good deal economic and social as moral and spectral. In fact, this all-round human interest categoryed the central reputation of Swami Vivekanandas life and work. Romain Rolland speaks about Swami Vivekanandas humanistic principle of man, as he exemplified man in his universal aspect, and not in the narrow racial, republical, or sectary aspects.That universal dimension express itself in a deep concern for man everywhere and in every theater of his life it made them the exponents and exemplars of humanism, as some(prenominal) deep as wide, as much intellectually stimulating as spiritually invigorate. What is humanism? The term humanism is derived from the Latin word humanitas implying ontological individualism and the postulate for the perfection of the human spirit finished the con centermation of mans intrinsic electric potentialities is subjectivist and optimistic in its orientation. Humanism is and then an approach n study, or the apply that foc ingestions on human values and concerns, attaching anthesis importance to human efforts. Humanism is not a creed or law notwithstanding the fullness of a soft vexment of the emotional and cogitative potencies of the a posteriori human, Jiva that is the object of quest of the humanist. In the spoken communication of the Buddhist Tripitakas it can be state that liberality, courtesy, benevolence, unselfishness under all parcel and concord of fraternity mark the life of the humanist. Swami Vivekanandas Humanistic PhilosophySwami Vivekananda assimilated and chan ge the philosophical psyches of the Vedanta, adapting them to the conditions of the new life. In line of work to the materialistic engage of man, Vivekanandas humanistic philosophical system possesses many an(prenominal) features of active humanism and in his fervent desire to elevate man he put forward the approximation that the highest divine substance Brahman is personified in millions. the brainl of Vedanta is to kat once man as he really is, and this is its message, that if you cannot worship your sidekick man, the manifested deity, how can you worship a perfection who is unmanifested? The uniqueness of Vivekananda was to reinterpret this philosophy of man that is at once creative and synthetic substance and uses it for achieving highest human excellence. Swami Vivekananda collected man as a multi-leveled macrocosm, a composite of physical, mental, emotional, intellectual and spiritual faculties. Swami Vivekananda clearly showed in his exposition of tetrad yogas that the various faculties of man eat up to be harnessed for ones spiritual growth. Swami Vivekananda is of the opinion that when man is able to meld all of the faculties, he attains the manhood in entirety.He advises the youth to start out a safe body. You will render the Gita disclose with your biceps, your muscles, a little stronger. You will see to it the mighty genius and the mighty strong point of Krishna better with a little of strong blood in you. You will deduce the Upanishads better and the glory of the Atman when your body stands smashed upon your feet, and you obtain yourselves as men. Thus we earn to apply these to our needs. Makes your nerves strong, what we want is the muscles of press and nerves of steel. Stand on your cite up got feet and be men. The faculty of debate should be cultivated to harness the full potential of being human. Swami Vivekananda says Why was think apt(p) us if we have to believe? Is it not tremendously blasphemous to belie ve over once morest reason? What right have we not to use the enceinteest gift that God has presumptuousness to us? I am sure God will pardon a man who will use his reason and cannot believe, rather than a man who believes blindly instead of using the faculties He has addicted him. Swami Vivekananda feels that, religion is not a entrance around pursuit divorced from the humdrum of life. On the other hand, it envelops the whole life.The appearance man looks at himself, his conception of his own nature, governs all his other concepts. The value of the reorientation of mans view of himself extends from value to the individual in the development of his character to the humanity as a whole. This reorientation of mans view of himself results in a new kind of holistic cognisance where the so-called distinction amidst the religious and secular vanishes. Referring to this approach infant Nivedita in her Introduction to the Complete Works of Swami Vivekananda says .. No distinctio n henceforth between sacred and secular.To labour is to entreat. To conquer is to renounce. Life is itself religion. To have and to hold is as stern a trust as to quit and to avoid. This is the recognition which makes Vivekananda the broad preacher of Karma, not as divorced from, but as expressing Jnana and Bhakti. To him, the workshop, the study, the farmyard and the field ar as true and scenery scenes for the meeting of God with man as the cell of the monk or the entre of the temple. She continues, All his (Swami Vivekananda) spoken communication, from one point of view, contemplate as a commentary upon this central conviction. Art, science, and religion, he said once, are but three varied ways of expressing a single truth. But in order to understand this we essential have the theory of Advaita. There is a reliance in the wideness of man as expressed by dint of his different socio-cultural activities in this material valet. He strongly feels that, it is a greatest sin to call the human being is a sinner. He is potentially divine. But there are untrammelled creative possibilities in man, beyond this exceptional humanistic analysis. For this Vivekananda pardons this creativity as the potential infiniteness or divinity in man as spiritual man.This idea of man does not merely explain the material or individual existence of man with the material development of life. On the other hand, it synthesizes the material and the spiritual dimension of man and thus evaluates the material or individual, collective or social and spiritual or exceedingal values of life with their expressions in harmonious forms and manners. In order to explain the infinite potency of man, Vivekananda points out Do you know how much zero, how many powers, how many forces, are still lurking croup that frame of yours?What scientist has known all that is in man? Millions of years have passed since man first came here, and yet but one infinitesimal part of his powers has bee n manifested. Therefore you must not say that you are tender. How do you know that possibilities lie behind that adulteration on the surface? You know but little of that which is within you. For behind you is the oceanic of infinite power and blessedness. In this way Vivekananda pleads for the spiritual Man, expressing the creative multi-natured divinity as the ocean of infinite power and blessedness. Man, in the observation of Vivekananda, has an unlimited fund of energy which is not fully exhausted in fulfilling his limited material or biologic demands. The unlimited energy in man, expressed through and through different creative states of existence, develop his infinite personality as the reflectivity of his potential perfection as the sense of unity. Thus in the background of the evaluation of the ideas of man and humanism in the form of spiritual humanism advanced by Swami Vivekananda, we get a synthetic view of multidimensional man in the spiritual treat of developing individuality and universality.Such a synthetic view will expedite an advancement of Unity in different states of existence in different degrees. His cloudy spirituality, the scintillating brilliance of his intellect and the heading of his personality invested in him with a illusion fascination which none could ignore our resist. here was a man who spoke inspiring words to the hatful like christ who has come to save their lives from shadowerness and misery. hither was one who spoke for ancient schooling in highest praise, but at the corresponding time urged that we throw off the shackles of convention.He was of the traditional and revolutionary, whose mission was not scarce re awaken the sight to a consciousness of their great heritage but also to make them know man who could make a new India. I consider that the great national sin is the neglect of the citizenryes, and that is one of the formers of our downfall. No amount of politics would be of any avail until the p assel in India are once more healthful educated, well fed, and well cared for. They pay for our education, they soma our temples, but in return they get kicks. They are practically our slaves. Through his doctrine of the potential divinity of all beings, Swami Vivekananda seek to bring about a floor transformation in the society. To quote Nivedita again, His tiptop concern was vindication of Humanity, neer abandoned, never weakened, always rising to new senior high of defence of the undefended, of the chivalry of the weak. Swami Vivekananda advises that let the tidy sum be your God. Think of them, work for them, pray for their well being. His definition about great soul is Him I call a mahatman whose key outt bleeds for the poor, otherwise he is duratman. Swami Vivekananda gave a new responsibility to the institution of monasticism by exhorting sannyasins to come out from the caves and work for procession of the humanity. Shivajnane Jivaseva establish on this aphorism he asked monks to work for the welfare of others. The present disperse education system was dreamt by Swami Vivekananda a century ago. He advised the sannyasins to go to every crossroads to impart education for every individual irrespective of their castes, creed, ride with the encourage of cameras, maps, globes and such other accessories.He asked to give education, and instill faith in individual by that masses can gain their lost individuality and dignity of human labour. Once a unseasoned disciple asked Swami Vivekananda, how can we raise India again? He answers emphatically that, Your duty at present is to go from one part of the country to another, from village to village, and make the people understand that mere sitting lazily wont do any more. Make them understand their real condition and say, O ye brothers, organise Awake How much longer would you die hard asleep Go and advise them how to meliorate their own condition, and make them comprehend the lordly truths of th e Shastras (scriptures), by presenting them in a luculent and popular way. Also instruct them, in simple words, about the necessities of life, and in trade, commerce, agriculture, etc. If you cannot do this, then fie upon your education and culture, and fie upon your canvas the Vedas and Vedanta Swami Vivekanands heart bled for the poor masses. For centuries people have been taught theories of degradation. They have been told that they are nothing.The masses have been told all over the land that they are not human beings. They have been so frightened for centuries, till they have nearly bring animals. Never were they allowed to hear of the Atman. Let them hear of the Atmanthat even the worst of the low have the Atman within, which never dies and never is bornof Him whom the sword cannot pierce, nor the fire burn, nor the telephone line dryimmortal, without beginning or end, the all-pure, omnipotent, and ubiquitous Atman In his lion-like roar he enthused men to follow the p ractical humanism and not to be satisfied with a weak sentimental approach to it.His fiery words to feel for the suffering masses are as forceful even now as when they come out of his mouth. Do you feel? Do you feel that millions and millions of the descendants of gods and of sages have become next-door neighbors to brutes? Do you feel that millions are famishment today, and millions have been starving for ages? Do you feel that ignorance has come over the land as a dark cloud? Does it make you restless? Does it make you sleepless? Has it gone into your blood, coursing through your veins, becoming consonant with your heartbeats? Has it made you about mad?Are you seized with that one idea of the misery of ruin, and have you forgotten all about your name, your fame, your wives, your children, your suitablety, even your own bodies? ache you done that? That is the first step to become a patriot, the very first step. Swami Vivekanandas concern about the Indian mass is phenomenal. Th e poor and illiterate form the start of Indian population. But they are being treated worse than animals for the last gm years or so. According to Swamiji, the cause of degradation of India lies in depriving Indian masses of their basic rights of livelihood and education.He says, recollect that our nation lives in the cottage. But unluckily Nobody ever did anything to them The fate of nation depends upon the condition of the masses. bath you raise them? Can you give back to them their lost individuality? This is to be done and we will do it. As such, his approach to social and political problems of India was facing at that time is totally humanistic in nature. He says that awakening of the masses by giving them proper education is the just now panacea for all the ills India is facing now.In this regard he says, All the wealth of the world cannot help one little Indian village if the people are not taught to help themselves. Our work should be mainly educational, both moral and intellectual Conclusion Swami Vivekananda says, I whitethorn be born again and again, and suffer thousands of miseries so that I may worship the only God that exists, the only God I believe in, the sum total of all souls-and above all, my God the wicked, my guard the miserable, my guard the pool of all races, of all species, is the special object of my worship. Sister Nivedita testifies to Swami Vivekanandas love for man No institution, no environment, stood between him and any human heart. His confidence in that Divine-within-Man of which he talked, was as Perfect, and his spell as direct, when he talked with the imperialist blue blood or the American millionaire, as with the work and oppressed. But the outflow of his love and courtesy were always for the simple. Swami Vivekanandas humanism is based on spiritual illumination, which he got through Vedantic means.As Vedanta stands for truth and eternity, with its focus on concept of divinity of man, the humanistic philosophy envisioned by Swami Vivekananda is centred on timeless principles of life. Here we find no bout but perfect harmony between the religious and the secular, between the mundane and the transcendent and also between the individual and the collective. What the world wants now is not friction and excite but accommodation and acceptance. This should be the finis of any kind of humanism. Vedantic humanism lived and taught by Swami Vivekananda is a perfect archetype of this.