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Volume 2 | Issue 9 | September 2024

ISSN: 2583-973X (Online)
Website: [Link]

A theoretical Sketch on Swami Vivekananda's Spiritual Nationalism & Man making

Philosophy
Pradip Karmakar
State Aided College Teacher – I,
S.F.S. Mahavidyalaya, Dept. of Political Science
pradipkarmakar311@[Link]

ARTICLE DETAILS ABSTRACT

Research Paper It is undeniable that religious thought was dominant in Vivekananda's

social philosophy. But in his thought everywhere the people are sung.
Keywords:
In fact Vivekananda loved to interpret and use religion for the benefit
Religion, Humanism,
of people. With burning passion he thought for the welfare of the poor
Society, Philosophy,
masses and forced others to think. He thinks that the English rulers are
Nationalism.
oppressing the Indians, killing them and even in pain he asks himself
who is responsible for it. He finds the answer in himself, not the
English, but our forefathers who have forever cruelly and brutally
tortured and oppressed the common people. As a result, poor people
have forgotten that they are also human. They are born slaves and such
work is their only destiny. Thus Vivekananda satires, ridicules and
protests against treating man like animals. Swamiji's conception of
society in actual proposition is essentially humanistic. Humanism in
general refers to love for people. Faith in people is not necessarily
integral to this. Swami Vivekananda talked about maintaining full faith
in people. According to him, belief in man paves the way for belief in
God. Swamiji believed that man is God. He urged to work for the
overall well being of the society.

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Introduction

Vivekananda believed that the pursuit of self-empowerment is absolutely necessary to inspire Indians
with national consciousness and the desire for freedom struggle, because self-empowerment strengthens
the mind, makes the mind invigorated and the body strong. Vivekananda believed 'naimatma balhinen
lavhya' meaning 'this soul is not worthy of the gain of the weak'. In fact, Vivekananda believed that only
people who are strong in self-power can achieve all the things they deserve. This is why he spoke of
Indians being strong in self-reliance and he also said that the duty of a subjugated Indian is to play
football rather than read the Gita; Because that will strengthen their physical and mental strength. He
also said that for the next 50 years, Indians should worship the motherland instead of worshiping any
goddess, and if that was possible, he believed, "In the next fifty years, the country will become
independent in an unimaginable way." Vivekananda was quite a realist. He did not want Indians to be
engaged only in religion, philosophy and theory. He thought that the poor, poor and destitute people of
India were a religion. Giving a piece of bread or food is more important than listening. Therefore,
despite the fact that India is basically a religious country, he thought that it is not at all possible to
inspire the poor and poor Indians with self-strength and to inspire them in the struggle for freedom. So
he categorically says, "There is no religion on an empty stomach". Not only this, he said in an emotional
voice with an aching heart, "Crillions of Indian women dryly want only two breads. They want bread,
we give them stones. To preach religion or teach philosophy to hungry people is an insult." Therefore,
he considered it a sacred duty and absolute religion to feed the poor Indians. He said that he does not
believe in a religion that cannot give a piece of bread to the mouth of the eternal. So he did not want to
accept mere theories or reformed behavior or religious practices in the name of religion.

Objectives of the Study

The present study area focuses on the basis of religious tolerance and his universal spiritual nationalism
through humanism & his great work man making Philosophy. The essence of the content collected from
so many books, journal, article, newspaper and website citation. The aims and objectives of the study
area is…

1). How to inspired the Indians through the Swamiji's nationalism?

2). How to bring the people in the path of spirituality through the concept of humanism?

3). How to wake up the sleeping people for their human Rights?

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Methodology

This article follows only the theoretical framework & some kind of emperical study.

The spiritual form of Nationalism

According to Swami Vivekananda, people are motivated to develop nationalist sentiments. This national
spirit of nationalistic attitude gains stability. Nationalist sentiment is non-violent Shore In this case,
people's initiatives can be non-violent or violent. Each nation may acquire the imitative qualities of other
nations while retaining its own basic national characteristics. In view of its own lifestyle needs, every
nation can become prosperous by adopting the virtues of other nations. A true national consciousness is
created by integrating many and varied qualities and needs to be guided along the way. Then there is no
tendency to reject the various elements of life style like polyglot language, religion, customs etc. Rather,
a tendency to assimilate is observed. On the contrary, if nationalistic sentiments are directed towards
violence, the virtues of national life are in danger of being destroyed. If the nationalist spirit is violent, it
becomes stronger for the time being. That's right. But it never lasts. Creation of nationalist
consciousness. For Swami Vivekananda laid special importance on the material development of man. A
conventional interpretation of the concept of nationalism refers to the existence of a dual consciousness.
This dual consciousness is - (1) a deep sense of unity and mutual harmony among ourselves and (2)
animosity and hatred towards other nations. Swami Vivekananda was well aware of this. But Swamiji
did not support blind nepotism, nor did he condone xenophobia. Vivekananda was a Vedantic. He was
inspired by universal spiritual consciousness. Naturally, universalism was also the main part of
Swamiji's political philosophy. Swami Vivekananda laid great importance on the human being and
nationalism became a sacred conviction for him. Vivekananda created a spiritual foundation for
nationalism. This is the spiritual foundation emotional Drishti is the spiritual expression of Swami
Vivekananda's nationalist ideas attracts. This spiritual form of nationalism is significant in Indian
nationalism. Swami Vivekananda was a passionate supporter of the religious doctrine of nationalism.
Because he spoke of religion as the backbone of national life and emphasized on religion. Vedantic
Vivekananda outlined the Vedantic form of nationalism. In fact, Vivekananda was a nationalist. A
religious foundation of the concept was prepared by later patriotic thinkers like Bipinchandra Pal, Sri
Aurobindo and others supported this religious doctrine of nationalism. Bankimchandra also recognized
and supported this religious basis of nationalism. Like Swami Vivekananda Bankimchandra, India has
been established in the heart temple as Deshmata. He spoke of worshiping Bharatmata as a well-dressed

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goddess. Worshiping Mother India as a sense of maternal power has strengthened the country's
nationalist movement and freedom struggle. In the writings and speeches of the revolutionary nationalist
leaders of Bengal, there is talk of the holy Mother India. The worship of Mother India and Motherland
inspired the nationalist revolutionaries to fight for freedom. Vivekananda believed that devotion and
adoration of Janmabhoomi India as ‘Desh Matrika’ would break the chains of subjugation of Mother
India. Swami Vivekananda laid special emphasis on moral foundations in the interest of national
integration. To ensure unity and solidarity among Indians, he called out to Indians in a rousing voice: "I
am an Indian, every Indian is my brother. Say, 'Stupid Indians, poor Indians, Chandal Indians, Brahmin
Indians are my brothers, brothers ..You too are one garment.' Stand up and call out to the people and
say, 'Indian people are my brothers, Indian people are my soul, Indian gods and goddesses are my God,
Indian society is my soul. Swami Vivekananda was particularly earnest about building a united, self-
reliant and prosperous India. He was in favor of collecting all the virtues from every part of the world.
But he hated blind imitation as slavish, indiscriminate blind imitation making the nation dependent. He
has the strength to stand on his own feet.

Nation building & Internationalism

There is no united and dependent nation. Swamiji called for a self-reliant and self-respecting India.
Vivekananda was particularly active in instilling a sense of self-respect among Indians. Swami
Vivekananda's nationalism follows the ideology of internationalism. Swamiji's nationalist philosophy
was spiritual consciousness-based, principled and rational. Naturally, this nationalist concept was a
follower of the ideology of internationalism. Vedantic Vivekananda was a humanist. He was guided
throughout his life by the sense of humanity. When people regard all as relatives based on this sense of
humanity, it is considered an expression of the ideology of internationalism. According to Swamiji,
nationalistic and internationalist philosophies are rooted in a like-minded mentality. Common feelings or
attitudes of people are active behind nationalism and internationalism.

Humanism

According to Vivekananda's belief ‘Man’ is a sacred being. Man must realize his true nature. Only then
will a proper and complete person develop and society will be perfected with such people. Swamiji's
concept of society and its development is based on this concept. Swamiji had great faith in human
power. Based on this belief, his humanist ideas were developed. Vivekananda tried to implement his
religious philosophy for spiritual development and emancipation of people from injustice and fear. He

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called for a movement against suppression of human rights and against all forms of social, political and
economic inequality. Swamiji's call caused a significant upheaval among Indians. It is impossible to
understand the development of humanist thought in modern Indian thought without the influence of
Vivekananda's humanist philosophy. Significantly, Vivekananda's thought of creating a new man
resonates strongly. He favors keeping religion aside. Because it is formidable, miraculous and
mysterious. Even if there is something in it, even if he believes that there is, it destroys the natural
humanity of man. He wants a man who will not cry, but who will be confident and courageous. This
person will be strong - honest and ideal in body and mind. Their goal will be the liberation of India. This
thought of Vivekananda directly inspired the revolutionaries of the Agni Yuga. They fought against the
foreign rulers with courage and strength.

Man Making Philosophy

Man-making Philosopher Vivekananda The World has Four Stages of Becoming a Conscious and
Fearless Man, namely Karma-yoga, Bhakti-yoga, Gnana-yoga and Raj-yoga. Among these, his
confidence in Karma Yoga is greater. Because in this process, future people will be created who are
brave, strong and truly brave. Moreover, Karma Yoga is a democratic process, as everyone, high and
low, can follow this path. However, it is only through the combined practice of the four types of 'Yoga'
that one can truly attain the ideal state. Vivekananda believed that all people in the world are engaged in
the pursuit of action. All those strong-willed people who have been born in the world have gained
strength through unceasing action. Human life is governed by action. But only if you know how to do
Karma, the best results can be obtained from 'Karma'. People work for various purposes, such as earning
money, attaining Yasha or mastery, going to heaven, doing penance etc. But these are not real actions.
"Work for work's sake. In every country there are men whose influence is truly good for the world; they
work for work's sake, not for [Link] do their work because it will benefit the people. Vivekananda
wants to make a person confident. That's why, "Our main task is not to hate ourselves. To improve, the
first thing is to have a lot of confidence in ourselves; along with that, we need faith in God." Seeing
relatives and friends on the opposing side in the Kurukshetra battle, Arjuna refused to fight. Then Shri
Krishna told him, 'You are acting like a coward; Get up, stand up and fight.' According to Vivekananda
this is the essence of Karma Yoga. Struggle against evil with great zeal. Laziness must be abandoned.
All kinds of mental and physical 'disadvantages' Peace comes only through resistance. Personal ambition
and ideals for you. According to him, everyone should try to reflect his own ideals in life. It may never
be possible to reflect the ideals of others in one's own life. For this, you have to build your life according

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to your work power and ideas. The closer this ideal is to the truth, the better. Shakti-Yoga is associated
with Vivekananda's Karma Yoga. He thinks that the history of the world is actually the history of a few
strong believers. Faith brings out the inherent divinity in man. With such faith one can do anything. He
believes in himself first, then in God. A handful of people can change the whole world. But people who
are built up with such Vedic faith and strength are not always seen. So we have to create such people
from among us. That is why we want a proper union of religion and education. That is why we want
"man-making religion", we want man-making theories and man-making education at all levels. This
education will build people's life, build character, assimilate all thoughts and ideas and make the future
man. Vivekananda sincerely wanted a group of selfless energetic youths who would be engaged in the
service of the common people across the country and build new people. He believed that the fearless,
self-sacrificing youths of this sannyasin would carry out his ideals of human development. The essence
of all Vivekananda's thoughts on the philosophy of man-making is expressed in a statement.
Vivekananda's thoughts on the philosophy of man-making are summed up in a statement, "First, our
youth must be strong. Religion will come later. You can get closer to heaven through football than
through the Gita." What he really wants is a new nation that is physically and mentally strong and will
be motivated by the spirit of philanthropy and will not hesitate to sacrifice for the sake of the country,
You have to be strong. Above all, be pure and sincere. Your future is very glorious.

Universalism

Universalism was one of the main themes of Swami Vivekananda's political philosophy. Vedantic
Vivekananda's sincere initiative in the development and spread of universal spiritual consciousness is
undeniable. Vivekananda believed that India's renaissance and liberation movement would light the way
for universal harmony and universal ideals. When the world-wide humanity is beset by the crisis of
materialism, negativism and skepticism, India will find the enlightened path of universal ideals. In the
development and expansion of universal consciousness, Samyak knowledge helps in the search for truth
and the realization of truth. According to Swamiji, nationalist philosophy is a pure and holy conviction.
However, the greater importance of the human being is undeniable. In fact, people exist behind the
concepts of caste, class, men and women, community etc. And this man is universal. Dr. Vishwanath
Prasad Varma commented on this- Vivekananda also stood for universalism. For him patriotism was a
pure and sacred concept but he also taught the divinity of man. He stated that behind all differences of
creed, color and sex , thereby the real man. Like Tagore, Vivekananda also believed in the concept of
the Universal man. A deep and intimate vision of the universal man was essential for the realization of

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universal brotherhood." Swami Vivekananda was in favor of developing a sense of universal
brotherhood based on spiritual consciousness. He spoke of people as the basis of internationalism. This
is universal man. The consciousness of universal humanity must be developed in everyone. Only then
will universal consciousness be created in every human being. In this regard, Vivekananda emphasized
on the development of human good instincts and ‘sukumar brittis’. He spoke of developing and
inculcating the virtues of all nations. The need for a flawless and perfect system for the successful social
life of man is undeniable. And to achieve this goal it is essential to follow the path of
internationalization.

Conclusion

Vivekananda's philosophy of man-making was actually a new mantra to inspire the subjugated Indians
to freedom movement. In contemporary social and political conditions this theory was a positive view of
preparing new lands. But Vivekananda's philosophy of man-making has an excess of religious thought.
On the one hand, his tireless and profound sympathy for the underprivileged puts the philosophy of
man-making on the firm ground of reality. On the other hand, the people of this country give priority to
religious thought above all else - this thought sidelines him from the struggling existence of the people.
That is why his servants of man-making are other monks. This dialectic of Vivekananda's theory, while
not anti-people, is in the last analysis erroneous. These volunteer monks of his imagination not that they
could make themselves strongly felt in the nationalist movement. However, under the inspiration of his
philosophy, a group of brave youths emerged across the country, especially in Bengal, who bet their
lives with death and created terror in the hearts of foreign rulers. Their role in the history of freedom
struggle is written in golden letters. They were the golden crops in Vivekananda's philosophical
agriculture of man-making.

References

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3) Mohapatra, Anadikumar. Varattio Rastradarshan, Suhrid Publications, 2001, Kolkata.

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4) Gangopadhyay, Sourendra Mohan, Bngalir Rashtrachinta, Subarnarekha publication, Calcutta.

5) Chakraborty, B and Pandey, R.K., Modern Indian Political Thought, Sage publication, 2009, New
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Website Citation

[Link]

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