Swami Vivekanand - A patriotic Saint

In the 19th century, the Nation was shackled under the British Yoke. People were in a state of utter confusion, both morally and intellectually. Many mutually conflicting religious sects and sub - sects were mushrooming rapidly, hell bent on deluding people with their exclusivist theology and obscurantist rituals. In addition, mesmerized with the Western mode of life, a new breed of the so - called  social reformers and English educated intellectuals were engaged in their missions with their self- denigrating and fanatic notion of rejecting everything that was Dharma and , ipso facto, recasting society and everything indigenous in the western mould.

At such a crucial hour, Swami Vivekanand rose on the national horizon to guide the people out of this confusion and reveal the true spirit of Dharma, and its indispensability to National life.

After attaining super-consciousness  by living in the divine proximity of his master Ramkrishna Paramhansa, he used Vedantic idols to dispel the false notions on Dharma at the National and International levels with regard to Bharat Desh. He made people understand that Dharma basically comprised of KARMA-KANDA and JNANA(GYAN)-KANDA. Karma Kanda is contained in the Smiritis and Puranas, which deal mainly with manners, customs, practices and worship. These are subjected to modification because they are codified to fulfill the needs prevailing at a particular time.

On thr other hand, Jnana- Kanda is the spiritual section of Dharma, comprising the Upanishads, which is also called Vedanta. This expounds all the subtle questions of the cycle of life and death. this holds good, even to this day, for the eternal truth.

Applying this knowledge in the 19th century, Vivekanada said that what was being practiced then in the name of Dharma was nothing but an aberration. He said that all customs and practices (Karma- Kanda) contradicting Vedantic ideals must be rejected. Highlighting this in the context of untouchability, he said that it was in sheer contravention to what is essentially preached in the BAGAVAT GITA.

In the Gita, Lord Kishna said,"One who sees everyone in himself and himself in everyone, thus, seeing the same God living in all, is the sage". Based on this, he said that discrimination on the basis of caste is altogether unethical and against the very spirit of Dharma.

Swami Vivekanand also used the oppression of British rule to his advantage- his teaching that the soul is free, contrary to the bondage that many Indians felt under British rule. This, no doubt would have helped him to drive home the difference between the soul and body. It was easier then that what it is presently, when the body in Independent India is perceived to be free!

As for integrating the differnt sects belonging to the cults of dualism, monism,

qualified monism and others indulged in bitter feuds to gain supremacy  over each other , Vivekanand drew their attention to doctrines, as revealed to them by Vivekanand, are: Doctrine of reincarnation; Perfection of the ATMA. The body, besides the material body of panchtatava, consists of the mind, the intellect and the Atma.

He also spoke of the infallibility of the Vedas and said that God is an all creating, preserving and destroying power. He pointed out that religion was nothing short of divine realization or anubhuti. It was his firm belief that India, with its varied languages, customs and social identities, could remain united through Dharma. For, underlying all such diversities, it is only Dharma that is common to the various groups.

While Vivekanand supported spirituality, he was strongly opposed to the escapist attitude ie., pseudo renunciation, a more common a phenomena then. To him, Moksha (liberation) did not mean that you became a coward or indulged in inaction. As pointed out by Krishna, it is through action alone that one attains Moksha. He also drew attention to the fact that the way to Moksha is not possible for all. Hence, It is foolish and also against the law of nature to drive people of varied propensities away from material civilization. He said that none could be dispensed with, if the nation had to flourish.

In order to extend his teachings globally, he toured many countries, representing India in various Dharma sabhas held internationally. He debunked all the fallacies and contemptuous views held by Westerners regarding everything Indian. At that time, the colonial - missionary  nexus was foisting upon Indians a host of perverse theories, including the infamous 'Aryan invasion theory'. Swamiji put forth many excerpts from the Vedas and other scriptures and disproved its validity. His contributions to Hinduism and Dharma are relevant to this day.