essay on swami Vivekananda idea of universal brotherhood in 440 words
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19th century India produced a galaxy of great men who have enriched our national life by their talent and personality.
Swami Vivekananda was one of them. His original name was Narendranath Dutta. He was born in North Calcutta (Kolkata) in an enlightened family in 1863.
He died in 1902. From his early childhood he was exploratory in nature. Narendranath was a great scholar.
His college-principal, W. W. Hastie, remarked – “Narendranath is really a genius. He is bound to make his mark in life”. He studied many subjects such as Indian philosophy, Western philosophy, History, Literature, Sociology, Music, Fine Arts, Western Science and Technology. Swamiji was a voracious reader with a prodigious memory.
Having a photogenic memory he had verbatim familiarity with the Encyclopedia Britannica. John Wright, the celebrated professor of the University of Harvard, who introduced Swamiji to the organising authority of the Chicago Parliament of Religions, remarked, “the totality of the intellectual powers of all the teachers of the Harvard University is less than the intellectual ability of Swamiji.” In fact, Vivekananda was offered Professorship ‘chair’ at Harvard for Philosophy and/or Oriental Religions.
During his college life Vivekananda felt spiritual dis-quietness. From Mr. Hastie he came to know first about Sri Ramakrishna Paramhansa and came under his spiritual influence. He was transformed and realised his self as a part of the Higher Self — Atman. He became a sannyasi (ascetic) and came to be known as Swami Vivekananda. He was the first among the disciples of Sri Ramakrishna.
Naturally, he was entrusted with the onerous duty of propagating the ideals and teachings of his Guru. With this end in view Vivekananda established the Ramakrishna Math and Mission (1898). These were twin organisations under the same management with its headquarters at Belur Math in the district of Howrah near Calcutta.
The Math and Mission had different aims and objectives. The ascetics of the Math dedicated their lives to the realisation of the teachings of Sri Ramakrishna and God-realisation, while the chief functions of the Mission were limited to manifold humanitarian services and education.
Sri Ramakrishna was a true devout and a prophet. He was a seer who perceived truth. He had no formal education though he was not illiterate. Like Socrates and Christ, he preached realised truths. Sri Ramakrishna learnt Vedanta from his guru Totapuri who had profound knowledge of the subject.
Besides Vedanta, Sri Ramakrishna practiced the principles of other sects — Tantrics, Vaishnavas, Shaivas et al — and religions such as Christianity, Islam and Buddhism. But he came to the realisation that the aim of all religions is the same — God- realisation.
The paths are different but the destination is the same. Sri Ramakrishna preached the unity of all religions. He realised that there is divinity in every living creature. Jiva is Siva.
Though Sri Ramakrishna was essentially a Vedantic he had his personal God — Kali.
Vivekananda was deeply influenced by the teachings of his guru — Sri Ramakrishna. He was a true Vedantist, a true follower of Ramakrishna Paramhansa. According to him, Vedanta is eternal and perfectly impersonal. God is One, Absolute, Supreme and formless. He is the only truth to be realised.
Every living creature is a part of that Supreme self or Eternal self. This is known as Advaita Vedanta (Monism or Non-dualism). The ultimate goal of human life is to attain wonderful bliss of unity with the Absolute. This is known as salvation or Mukti or Moksha.
As a staunch Vedantist, Vivekananda gives only three attributes to God — Infinite Existence, Infinite Knowledge and Infinite Bliss (Satchidananda). He believes that these three are actually one. He says, “Existence without knowledge and love cannot be; knowledge without love, and love without knowledge cannot be. What we want is the harmony of Existence, Knowledge and Bliss Infinite. For that is our goal. We want not one-sided but harmonious development. And it is possible to have the intellect of a Shankara with the heart of a Buddha.”
Swami Vivekananda believed that the same omnipresent and omniscient Soul resides in every man and in every animal — however weak, small or great. “The difference is not the soul, but in manifestation. All realities are the manifestations of a single reality — the Supreme Reality. Between me and the smallest animal, the difference is only in manifestation, but as a principle he is the same as I am, he is my brother, he has the same soul as I have.”
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