Dr.

Manoj Kumar

Assistant Professor ( Department of Political Science )

G.D. College, Begusarai ( L.N.M.U. Darbhanga)

M.N. – 9532258109

Email- [email protected]
 Socio-Political Thoughts of Swami Vivekananda

The ideas of Vivekananda cover almost all aspects of socio-political developments. We can
make a list on which Vivekananda had given his remarks time and again: – i. Upholding
nationalism ii. Implementation of Vedantic system of education. iii. Achieving social justice
and a system of equal opportunity. iv. Steps towards socialism particularly achieving the
concept of spiritual socialism. v. Development of marginalised classes (Dalits &
untouchables) by adopting reasonable classification. vii. Steps towards secularism.

All these ideas are similar to those enshrined in the preamble & fundamental rights chapter.
The makers of Indian Constitution were much influenced by speeches and writings of
Vivekananda. Therefore they incorporated the philosophies of Vivekananda while drafting
Indian Constitution. The Constituent Assembly Members had repeatedly mentioned
Vivekananda while debating on new provisions of Constitution, particularly in support of the
philosophy behind the preamble and fundamental rights.

The 19th century witnessed the dawn of renaissance in Bengal. Luminaries like Rammohan
Roy, Debendranath Tagore, Iswar Chandra vidhyasagar introduced new ideas of social
reforms. They started open protest against the social vices of the contemporary society.
Rammohan Roy, who was considered as the ‗prophet of new India‘5 introduced the spirit of
liberty, equality and fraternity in his religious and social reforms6 argued for modernisation of
education, abolishment of social evils like sati, child marriage etc. Vidhyasagar, on the other
hand, strongly agitated for adoption of a system of widow marriage in contemporary Bengali
society. It was their revolutionary vogue that influenced the enactment of Sati Prohibition Act
1829 or the Hindu Widows‘ Remarriage Act of 1856. All these socio-political movements of
early 19th century created an atmosphere where a hero like Swami Vivekananda could born,
all these liberal and revolutionary ideas of religious and social reforms of his predecessors
inspired young Narendranath to form his own ideologies. Thus the teachings of these
luminaries had deep influence on Vivekananda‘s philosophy. He himself described
Rammohan Roy as the first man to introduce in the modern times a spirit of dynamism in the
Indian society.

At one hand, Narendranath, at his young age started studying Western philosophers like
David Hume, Kant, Hegel, Comte, J.S. Mill, Charles Darwin and became fascinated with the
evolutionism of Herbert Spencer, on the other hand he came into contact of Ramakrishna Dev
who ignited the fire of spiritualism in him. Thus all these teachings transformed boy
Narendranath to Swami Vivekananda with his unique voice and ideas, liberal thoughts and
developmental approaches. In all most all the fields of social or national life he propounded
his unique visions to help the ignorant mass of this country. His preaching regarding
nationalism, universal humanism, education, socialism, equality greatly impressed the
contemporary leaders and freedom fighters, his writings inspired the freedom movement of
India and the Activists like Subhas Chandra Bose, Aurobindo Ghose, Mahatma Gandhi,
Rabindranath Tagore, Jawaharlal Nehru etc.

Rabindranath Tagore told to French Nobel laureate Romain Rolland – ―if you want to know
India, study Vivekananda. In him everything is positive and nothing negative.‖ His works
inspired Mahatma Gandhi to say ―after having gone through the works of Vivekananda, the
love that I had for my country became a thousand fold.‖ Similarly Pandit Nehru in his book
Discovery of India mentioned -- ―He was no politician in the ordinary sense of the word and
yet he was, I think, one of the great founders—if you like, you may use any other word—of
the national modern movement of India, and a great number of people who took more or less
an active part in that movement in a later date drew their inspiration from Swami
Vivekananda..‖

NATIONALISM AND VIVEKANANDA:

Swami Vivekananda‘s teachings had deep impact on the extremist freedom movements of
India. His ideas of nationalism inspired the youth of Bengal. Dr. Bhupendranath Datta in his
book wrote ―Indianism was his religion; he has repeatedly expressed this sentiment. To
nationalist of pre-independence days the sense of the term was enough as many of them
described themselves to be followers of that creed.‖
In another place he mentioned – ―it is a known fact in sociology that revolution first takes
place in the plane of ideas and then bursts forth in the material plane.... the ferment created by
Swami Vivekananda in the intellectual plane burst forth after his death into a revolutionary
upsurge in Bengal. And later it spread everywhere as a movement.
Swamijis‘ teachings of nationalism brought new enthusiasm in the freedom movement.
Reading of Vivekananda‘s books had increased the sense of patriotism; all the militant
nationalist movements culminating in Gandhiji‘s historic call for independence of India were
launched as a result of Swamiji‘s thunderous roar ‗Arise, awake.‘ Romain Rolland, the
French biographer of Swamiji said ―the Indian nationalist movement smouldered for a long
time until Vivekananda‘s breath blew the ashes into flame, and erupted violently three years
after his death in 1905.‖ Ultimately Swamiji‘s dream of an independent nation became true
in 1947; his preaching deeply influenced the journey towards independence.

India is now an independent democratic republic enjoying international prestige. The

adoption of the Constitution of India was also inspired by Swamiji‘s views. The philosophy
of Indian Constitution can easily be understood from a mere reading of the preamble and the
fundamental rights chapter. Further the goals of a welfare state are discussed in the directive
principles chapter. Reading the provisions, altogether, would unveil the hidden purposes what
the framers of the Indian Constitution actually wanted to achieve. Out of these the most
important part is the preamble because it sets out the objectives of the Constitution. In the Re
Berubari Case Supreme Court observed that ‗the preamble to the Constitution is a key to
open the mind of the makers, and shows the general purpose for which they made the several
provisions in the Constitution‘, thus to understand the philosophy of our Constitution it
becomes necessary to understand the mind of the makers. The objectives of Indian
Constitution as enshrined in the preamble are either expressly or impliedly ensured the
structure of a country of Vivekananda‘s dream. Concepts like socialism, socio-economic and
political justice, and equality of status or opportunity have similarity with Swamiji‘s ideas.
This can be established by considering the arguments made by several members of the
Constituent Assembly during the Constituent Assembly debates.

To begin with we can initially consider the conceptive ideologies of Dr. Radhakrishnan
which he had expressed in a speech in the debates of the Constituent Assembly where he
clearly described the philosophy of our Constitution: ―It is essential for any constitution
which is drawn up to make all the citizens realise that their basic privileges--education, social
and economic are afforded to them; that there will be cultural autonomy; that nobody will be
suppressed; that it will be a constitution which will be democratic in the true sense of the
term, where, from political freedom we will march on to economic freedom and equity,
Every- individual should feel that he is proud to belong to this great land.
Apart from all these, a nation does not depend on identity of race, or sentiment, or on
ancestral memories, but it depends on a persistent and continuous way of life that has come
down to us. Such a way of life, belongs to the very soil of this land. It is there indigenous to
this country as much as the waters of the Ganges or the snows of the Himalayas. From the
very roots of our civilization down in the Indus Valley to the present day, the same great
culture is represented among Hindus and Muslims; we have stood for the ideal of
comprehension and charity all these centuries.‖ These ideas of Radhakrishnan about his
country appear in perfect harmony with the ideologies of Vivekananda.
While discussing on the resolution on national flag Mr. H. V Kamath observed the cherished
ideas of Vivekananda. He said ―Pandit Nehru referred to our role as peace-makers and
peacebringers. That is certainly true. India's role has been that from years sempiternal, from the
beginning of time. In the words of Swami Vivekananda, we have never dipped our hands in
the neighbour's blood, our embattled cohorts have never marched into other lands for
conquest, and we have always been the harbingers of peace and the makers of peace in this
war-torn, war-weary world.‖

In matters of equality and reasonable classification the observation of Shri Upendra Nath
Barman is quite relevant. In a discussion on the report on minority rights
Shri Upendra Nath Barman (West Bengal: General) mentioned Vivekananda as one of the
pioneers of the equality rights and observed --- ―I submit that we, the Scheduled Castes, have
joined wholeheartedly in this constitution-making not only from outside but as members of
the Congress, because we know that whatever may be our shortcomings during this period of our
dependence whatever crimes we may have imbibed during our unfortunate period, there
had been born men amongst us, specially of Bengal I can say like Vivekananda and
Rabindranath Tagore who inspired in us the faith and hope of rejuvenation of India.‖
In another place while reconsidering Art 40 (international peace) of the draft Constitution
Prof. B. H. Khardekar (Kolhapur) remind the assembly the Indian tradition of keeping peace,
good relation with other countries and again he mentioned Vivekananda in his speech to
support his views. --- ―India, as I said, has a spiritual heritage. The mission of India is the
mission of peace. Right from Ram Tirth and Vivekananda down to Tagore and Gandhiji, if he
has done anything, has very much strengthened it. Throughout history, it is not because we
have been weak but because it has been in our blood that we have been carrying on this
mission of peace. Non-violence is in the soil and in the heart of every Indian.‖
While discussing on the vice of untouchability18 in Indian society Dr. Monomohon Das from
West Bengal argued ---―…great men and philosophers of this ancient land, Swami
Vivekananda, Raja Ram Mohan Roy, Rabindranath Tagore and others who led a relentless
struggle against this heinous custom, would also be very much pleased today to see that
independent India, Free India has at last finally done away with this malignant sore on the
body of Indian society. As a Hindu, I believe in the immortality of the soul. The souls of
these great men, but for whose devotion and life-long service India would not have been what
she is today, would be smiling upon us at this hour at our courage and boldness in doing
away with this heinous custom of untouchability.‖ Thus the concept of don‘t touchism of
Vivekananda impliedly influenced the struggle against this vice and ultimately led to
inclusion of right against untouchability in the fundamental rights chapter.
Similarly, while discussing on freedom to profess, propagate and practice religious beliefs
under Art 19 of the draft Constitution pandit Laxmi Kanta Maitra clarified the concept of
secularism in Indian Constitutional framework. His view of secularism was deeply inspired
by the views of Vivekananda as in the later part of his speech he said – ―The great Swami
Vivekananda used to say that India is respected and revered all over the world because of her
rich spiritual heritage. The western world, strong with all the strength of a materialistic
civilisation, rich with the acquisitions of science, having a dominating position in the world,
is poor today because of its utter lack of spiritual treasure. And here does India step in. India
has to import this rich spiritual treasure, this message of hers to the west. If we are to do that,
if we are to educate the world, if we are to remove the doubts and misconceptions and the
colossal ignorance that prevails in the world about India's culture and heritage, this right must
be inherent,--the right to profess and propagate her religious faith must be conceded.‖
Shri H. V. Kamath in another place argued-- we are heirs to an immortal and a spiritual
heritage, a heritage which is not physical, nor material nor temporal: a heritage which is of
the spirit--a spirit that is, ever was, and ever shall be, a heritage that is eternal. Let us not
squander this invaluable heritage. Let us not dissipate this heritage: let us remain true to our
ancient heritage, our spiritual genius. Let us not lightly cast away the torch that has been
handed down to us from time immemorial. Let us in the words of Swami Vivekananda aspire
to conquer the world spiritually.

Again Shri H. V. Kamath supporting the move made by B.R. Ambedkar and while addressing
the issue of object of the preamble argued ―that we the people of India will not forget our
spiritual genius and our ancient traditions. It was Swami Vivekananda who said that the day
India forgets God, the day she discards spirituality, that day she will die, and that day she will
cease to be a force in the world. I hope we will keep alive our traditions in spite of the fact
that we light heartedly forgot to invoke the name of God in the Preamble. Yea, let us work
this Constitution in the spirit of divine guidance, under divine grace and blessing. It was
Mahatma Gandhi who all in his prayers prayed.-'Sabko sanmati de Bhagawan'. Swami
Vivekananda exhorted India to rise and chanted the Vedantic Mantram. ‗Uttishthata jagrata
prapya vara nibodhata‘. Awake, Arise and Stop Not Till the Goal is Reached. We have
reached our goal. Yet we have got to reach a higher goal, and let us address ourselves to that
task and bend our energies to the attainment of that goal, so that in this ancient land of ours
the common man-after all a Constitution is only for the good of the common man that is its
touch stone,-the ordinary man may have his life and have it more abundantly.‖
Further while arguing in support of adoption of Sanskrit language as national language Shri
Kuladhar Chaliha in his speech wonderfully mentioned the significance of Swami Vivekananda
in establishing Indianism worldwide. He said ―As regards philosophy, we have
the rational philosophy of Sankhya, the philosophy that Swami Vivekananda took to Chicago,
where he had it recognised that ours was one of the finest of religions. This was due to his
deep knowledge of Sanskrit. Because of his volcanic energy, he was able to galvanise the
world with his ideas.‖

Thus the repeated mentions of Vivekananda in Constituent Assembly Debates show us the
relevance of his philosophy in the minds of the framer of Indian Constitution. His ideas
inspired the members of the Constituent assembly to choose the path shown by him whenever
that could be followed.
CONCLUSION:
From the above discussion now we can securely say that the teachings of Vivekananda had
worked a lot in building modern India. The objectives and philosophy of our Constitution
owe a lot to him. In every aspect of socio-political life we can find his relevance. Although he
never proclaimed himself to be a political person; but in reality the political ideology of our
country took a new shape from his ideas. In practical sense his political ideas were much
advanced than the contemporary society. His ideas were universal, proclaiming mass
development, total welfare and equality. His program was ―a hundred thousand men and
women.... should go over length and breadth of the land, preaching the gospel of salvation,
the gospel of equality.‖ We characterise him as a religious or spiritual leader. But his
religion was intrinsically related to the progress of national life. His religion was Indianism.
So why Dr. Bhupendranath Datta called him Partiot Prophet. History of mankind can never
produce a prophet like him with a zeal for nationalism. Progressive India was his only dream,
serving the mass was his only duty. The dialectics of independent India based on these
qualities. The independent India had established a country based on his ideas which
proclaimed: ‗let material improvement of the Indian people take place first. Let the standard
of living of the people be raised, let every hungry belly be fed, let fruits of scientific culture
spread among the masses and elevate their standard of civilisation, let there be equality for
all.‘ His spirituality is based on socialism and humanism; so he saw narayana in nara and said ―I
do not believe in God that cannot give bread.‖ He emphatically argued for nondiscrimination,
eradication of the vice of castism and untouchability and establishment of
socio-economic justice on which our Constitutional policies were structured. Dr.
Bhupendranath Datta in his book said ―moreover, the national Government of India today is
eradication the difference between the high and the low castes. The national Constitution
guarantees that there should be no such distinction. Dialectics of historical materialism of
India is rapidly fulfilling the wishes of Swamiji.‖ Swamiji also said about the requirement
of encouraging our countrymen with a spirit of organised brotherhood a sense of cooperation
where all sects, castes and peoples could be united, declaring mutual aid as the basis of all
our activities. All these noble ideas greatly influenced the national life and ultimately
enshrined in our Constitutional provisions. It is true that Vivekananda came too early in the
benighted country called India. But ultimately the nation has realised the relevance of his
teachings in development of this country. Swami Vivekananda appeared to us to be a more a
political prophet than a religious teacher. We begged leave of him. And we have ever
remembered the words of the great master.

Bibliography

Swami Vivekananda: Patriot Prophet by Datta Dr. Bhupendranath; 2nd Ed.; 1993; published by
Nababharat Publishers; Calcutta.

 Chintanayak Vivekananda (Bengali); Edited by Swami Lokeswarananda; 12th Ed.; 2013;

Published by RKM Institute of Culture; Kolkata.

 Pearls of Wisdom by Swami Vivekananda; 11th Ed., 2007; published by RKM Institute of
Culture, Kolkata.

 The Master as I Saw Him by Sister Nivedita; 9th Ed., 2015, published by Udbodhan,
kolkata
 The Constituional Law of India by Dr. J.N. Pandey; 47th Edition, 2010. Central Law
Agency, Allahabad, India.

 Swami Vivekananda in India‘s Supreme Court Judgements by Mohana

Suryanarayanan; Article published in Prabuddha Bharata, June 2011, available at
esamskriti.com/Swami.pdf.
 The Impact of Swami Vivekananda on Constitutional Interpretation by the Supreme
Court of India by Vidura; January 2010; Full paper available at
http://dharmalaw.blogspot.in/2010/01/impact-of-swami-vivekananda-on.html.
 Constituent Assembly Debates Vol. I-XII; e-version available at available
at164.100.47.132/LssNew/cadebatefiles/cadebates.html