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Journal articles on the topic 'Swami Vivekananda'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

MISHRA, VIKRANT. "Educational Philosophy of Swami Vivekananda." Dev Sanskriti Interdisciplinary International Journal 3 (July 25, 2019): 10–18. http://dx.doi.org/10.36018/dsiij.v3i0.31.

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Swami Vivekananda has said that education is the manifestation of the perfection already present in man. Through Vivekananda’s life experiences, he learned many truths and shared them with others. These truths addressed the subject of education. To him education played and plays a vital role in curing the evils in society, and it is critical in shaping the future of humanity. He talked about “man-making” education. In Vivekananda’s educational scheme for India, the uplift of women and the masses received the highest priority. In this paper, a systematic attempt has been to explain the educational philosophy of Swami Vivekananda.

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Yadav, Ishwar. "Nationalism and Swami Vivekananda." Journal of Advances and Scholarly Researches in Allied Education 15, no. 6 (July 1, 2018): 186–88. http://dx.doi.org/10.29070/15/57749.

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3

Baier, Karl. "Swami Vivekananda.Reform Hinduism, Nationalism and Scientistic Yoga." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 230–57. http://dx.doi.org/10.30965/23642807-00501012.

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Abstract This article deals with Narendranath Datta (1863–1902) more known under his monastic name Swami Vivekananda. Vivekananda was a representative of the Bengal renaissance, a movement that is famous for its contribution to the modernization of India. Vivekananda became one of the architects of neo-Hinduism and a pioneer of modern yoga. His ideas also contributed to the rising Hindu nationalism. The article outlines his biography and religious socialization. A closer look will be given to his concept of religion and the way he relates it with India`s national identity. A second major part of the article examines Vivekananda’s understanding of religious experience that is crucial for his yoga philosophy and his philosophy of religion in general.

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Juknevičius, Stanislovas. "Bridging the Gap between Civilizations: Swami Vivekananda." Dialogue and Universalism 30, no. 3 (2020): 175–86. http://dx.doi.org/10.5840/du202030341.

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The article analyses Swami Vivekananda’s views on differences between civilisations and how they can be overcome. It focuses on the role of religion in the process of the coming together of the civilisations of the East and West. Vivekananda treats various religions as a manifestation of one universal religion and considered the morality of the individual as the main criterion of religion. Depending on the moral requirements, Vivekananda distinguishes three basic religious steps. The simplest and most common form of religion is the fulfilment of the historically-formed religious moral requirements. Individuals with a higher need for improvement can practice meditation. People at the highest stage of moral evolution perceive their lives as a constant and tireless service to others. Vivekananda’s life and creative work is the theoretical and practical basis for these fundamental claims of universal religion.

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Singh, Mayengbam Nandakishwor. "Revisiting Caste in the Philosophy of Swami Vivekananda." Contemporary Voice of Dalit 10, no. 1 (January 18, 2018): 1–9. http://dx.doi.org/10.1177/2455328x17744628.

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Caste still continues to be the most intriguing, yet fascinating, phenomenon which has not ceased to fascinate hordes of thinkers and intellectuals. Scholarships, amidst all those that abhor caste, appear to be overwhelming in the contemporary discourses. In the light of some theories which profess deep abomination against the caste system in India, Vivekananda’s own elucidation on caste no longer necessitates to be placed into oblivion, even if most of the literatures on caste today appear not to take cognizance of it. Swami Vivekananda’s interpretation of caste presents itself as a powerful defence of the caste system in India. Vivekananda does not bluntly promote the goodness of caste, for Vivekananda’s defence of caste is precisely located on certain philosophical underpinnings which are largely bolstered by the historical trajectory of India related to caste. While reflecting on the brighter side of caste system, Vivekananda unravels the unique cultural and historical narratives of India. This article seeks to examine Vivekananda’s own viewpoints on the question of caste in India, both in its original pristine form and in its modern caste practices. It further attempts to explore how far Vivekananda’s statement on the inherent merits of caste system clashes with some of the rival theories.

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Medhananda, Swami. "Was Swami Vivekananda a Hindu Supremacist? Revisiting a Long-Standing Debate." Religions 11, no. 7 (July 17, 2020): 368. http://dx.doi.org/10.3390/rel11070368.

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In the past several decades, numerous scholars have contended that Swami Vivekananda was a Hindu supremacist in the guise of a liberal preacher of the harmony of all religions. Jyotirmaya Sharma follows their lead in his provocative book, A Restatement of Religion: Swami Vivekananda and the Making of Hindu Nationalism (2013). According to Sharma, Vivekananda was “the father and preceptor of Hindutva,” a Hindu chauvinist who favored the existing caste system, denigrated non-Hindu religions, and deviated from his guru Sri Ramakrishna’s more liberal and egalitarian teachings. This article has two main aims. First, I critically examine the central arguments of Sharma’s book and identify serious weaknesses in his methodology and his specific interpretations of Vivekananda’s work. Second, I try to shed new light on Vivekananda’s views on Hinduism, religious diversity, the caste system, and Ramakrishna by building on the existing scholarship, taking into account various facets of his complex thought, and examining the ways that his views evolved in certain respects. I argue that Vivekananda was not a Hindu supremacist but a cosmopolitan patriot who strove to prepare the spiritual foundations for the Indian freedom movement, scathingly criticized the hereditary caste system, and followed Ramakrishna in championing the pluralist doctrine that various religions are equally capable of leading to salvation.

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Banerjee, Sudhish Chandra. "Swami Vivekananda- The Artist." International Journal of Humanities & social Science studies (IJHSSS) 4, no. 2 (September 30, 2017): 121. http://dx.doi.org/10.29032/ijhsss.v4.i2.2017.121-138.

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8

Brown, Shelley. "The power of karma yoga in human development." International Journal of Development Issues 13, no. 3 (August 26, 2014): 242–49. http://dx.doi.org/10.1108/ijdi-05-2014-0034.

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Purpose – The purpose of this paper is to focus on Swami Vivekananda’s teachings on higher self-development through karma yoga – spiritualizing contemporary life in today’s fast-paced world – and on evolving a more humane civilization through the service of enlightened citizens. Design/methodology/approach – Stressing the essential role of self-development in human progress, Swami Vivekananda taught Vedanta to East and West as a practical dynamic philosophy. Findings – With his prophetic vision, he adapted ancient wisdom for modern living in his concept of karma yoga. Extending the idea of “holy” to the whole of human endeavor, whether exploring truths in the world or discovering the light of the soul within, Vivekananda deemed every struggle sacred when pursued with sincere, selfless intent. Originality/value – Each action taken in the right spirit, Vivekananda taught, can manifest our innate divinity and bring us one step closer to our sublime nature, which acts in the common good.

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L. Shaw, Jay. "Vivekananda and Bertrand Russell on conception and development of human being." International Journal of Development Issues 13, no. 3 (August 26, 2014): 231–41. http://dx.doi.org/10.1108/ijdi-06-2014-0044.

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Purpose – The purpose of this paper is to compare Swami Vivekananda’s conception and development of human being with those of Bertrand Russell. The author also discusses Vivekananda’s conception of the human being in more detail and his methods for the development of human nature so that one can attain the ultimate goal of life. Design/methodology/approach – Vivekananda’s view of human development is not to be equated with richness of material possession or with knowledge about the empirical world, which are sometimes necessary for the successful performance of virtuous actions. Vivekananda has instead emphasized the apprehension of truths, not only for our intellects but also for our hearts. Findings – The oneness of Advaita Vedanta can, according to Vivekananda, be realized in our life in this world. Originality/value – Vivekananda has shown not only how to apply the Advaita Vedanta in our life for our development but also how to achieve the ultimate goal of life, which is freedom from all types of suffering, and harmony in life.

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Long, Jeffery D. "A Complex Ultimate Reality: The Metaphysics of the Four Yogas." Religions 11, no. 12 (December 7, 2020): 655. http://dx.doi.org/10.3390/rel11120655.

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This essay will pose and seek to answer the following question: If, as Swami Vivekananda claims, the four yogas are independent and equally effective paths to God-realization and liberation from the cycle of rebirth, then what must reality be like? What ontology is implied by the claim that the four yogas are all equally effective paths to the supreme goal of religious life? What metaphysical conditions would enable this pluralistic assertion to be true? Swami Vivekananda’s worldview is frequently identified with Advaita Vedānta. We shall see that Vivekananda’s teaching is certainly Advaitic in what could be called a broad sense. As Anantanand Rambachan and others, however, have pointed out, it would be incorrect to identify Swami Vivekananda’s teachings in any rigid or dogmatic sense with the classical Advaita Vedānta of Śaṅkara; this is because Vivekananda’s teaching departs from that of Śaṅkara in some significant ways, not least in his assertion of the independent salvific efficacy of the four yogas. This essay will argue that Swami Vivekananda’s pluralism, based on the concept of the four yogas, is far more akin to the deep religious pluralism that is advocated by contemporary philosophers of religion in the Whiteheadian tradition of process thought like David Ray Griffin and John Cobb, the classical Jain doctrines of relativity (anekāntavāda, nayavāda, and syādvāda), and, most especially, the Vijñāna Vedānta of Vivekananda’s guru, Sri Ramakrishna, than any of these approaches is to the Advaita Vedānta of Śaṅkara. Advaita Vedānta, in Vivekananda’s pluralistic worldview, becomes one valid conceptual matrix among many that bear the ability to support an efficacious path to liberation. This essay is intended not as an historical reconstruction of Vivekananda’s thought, so much as a constructive philosophical contribution to the ongoing scholarly conversations about both religious (and, more broadly, worldview) pluralism and the religious and philosophical legacies of both Sri Ramakrishna and Swami Vivekananda. The former conversation has arrived at something of an impasse (as recounted by Kenneth Rose), while the latter conversation has recently been revived, thanks to the work of Swami Medhananda (formerly Ayon Maharaj) and Arpita Mitra.

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Goel, S. L., Rabindranath Tagore, and Subash Chandra Bose. "Swami Vivekananda: The Administrative Thought." Indian Journal of Public Administration 59, no. 1 (January 2013): 7–19. http://dx.doi.org/10.1177/0019556120130102.

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Mallik, Farukuddin, and Dibyendu Bhattacharyya. "Thought of Swami Vivekananda on Mass Education." Asian Journal of Research in Social Sciences and Humanities 5, no. 8 (2015): 132. http://dx.doi.org/10.5958/2249-7315.2015.00200.2.

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13

Teelucksingh, Jerome. "Peace Profile: The Legacy of Swami Vivekananda." Peace Review 18, no. 3 (September 2006): 411–17. http://dx.doi.org/10.1080/10402650600848506.

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Amit Kumar Raul, Amit Kumar Raul. "Swami Vivekananda on India as a Nation." IOSR Journal of Humanities and Social Science 9, no. 3 (2013): 25–28. http://dx.doi.org/10.9790/0837-0932528.

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15

MISHRA, AWANISH K. "Economic Thought of Swami Vivekananda and Its Relevance." Dev Sanskriti Interdisciplinary International Journal 8 (July 31, 2016): 21–29. http://dx.doi.org/10.36018/dsiij.v8i0.84.

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Economic ideas have been there since time immemorial. It traces the story of trials and tribulations of human beings in entailing the effort to fulfill their satisfaction. All these stories are succinctly presented in the history of economic thought which provides the historical survey of the origin and development of economic ideas. Thoughts of every age in the context of their surroundings have governed individual actions and policies and are, therefore, important for us. Swami Vivekananda remains one of the most influential personalities of India and the modern world. He is a great visionary, with a rare clarity on diverse aspects of human life. His intimate knowledge of the Indian situation, wide experience across different countries, deep understanding of the civilizational backgrounds and keen intellect gave him a unique opportunity to develop new insights on different subjects, including economics. Swami Vivekananda’s vision of economics was concerned with the wholesome development of all categories of people in the country. He strongly advocated what the economists in the recent periods call as ‘inclusive economics.’ His priority was the removal of poverty and uplifting the poorer and downtrodden sections of the society. He wanted all sections of the country to progress. His emphasis was on the weaker sections and women. He underlined that education and basic facilities be provided to all. His economic views lays emphasis on developed methods of agriculture, village industries, adoption of science and technology and material prosperity with spirituality which seems to be very relevant even today.

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BHATTACHARYYA, KAPIL K. "Efficient Organization Management in the Indian Perspective." Dev Sanskriti Interdisciplinary International Journal 7 (January 31, 2016): 57–64. http://dx.doi.org/10.36018/dsiij.v7i0.76.

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Human management has emerged as an important area of study in the new millennium. While the western ideas of human management are largely based on the tenet of maximum profit attainment, the Indian idea of human management has traditionally focused on the upbringing of both the individual and the organisation that he/ she serves. Unfortunately, management studies in India by and large still remains West-centric both in terms of theory and practice. This paper is a humble endeavour towards bringing to light the concept and nature of human management as envisaged in the Indian perspective, principally on the lines of Swami Vivekananda’s ideals of śraddhā, love, compassion, renunciation of power, tolerance, positive thinking and swahridayta. In doing so, the author has attempted to string together the views of Swami Vivekananda on the various aspects related to the subject of management as available from different sources and outline a broad framework for efficient organization management in the Indian perspective by connecting the concerned links. The author concludes with the observation that due importance needs to be given to the incorporation of Swami Vivekananda’s ideas in the academic syllabi of management studies as well as practical management matters in contemporary India.

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Bharadwaj, NKrishna. "Will according to Swami Vivekananda: A literary review." International Journal of Yoga - Philosophy, Psychology and Parapsychology 7, no. 2 (2019): 29. http://dx.doi.org/10.4103/ijny.ijoyppp_4_19.

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Beckerlegge, Gwilym. "Iconographic representations of Sri Ramakrishna and Swami Vivekananda." Journal of Contemporary Religion 11, no. 3 (October 1996): 319–35. http://dx.doi.org/10.1080/13537909608580778.

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Raghuramaraju, A. "Universal self, equality and hierarchy in Swami Vivekananda." Indian Economic & Social History Review 52, no. 2 (April 2015): 185–205. http://dx.doi.org/10.1177/0019464615573160.

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Vivekaprana, Pravrajika. "Vivekananda and the inner quest of humanity." International Journal of Development Issues 13, no. 3 (August 26, 2014): 212–19. http://dx.doi.org/10.1108/ijdi-06-2014-0042.

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Purpose – This paper aims to study Vivekananda and the inner quest of humanity. Vivekananda’s quest was to hold up a mirror to us for our inner search. Vivekananda desired to show us the intrinsic truth, the innermost divinity and help manifest it. We have not reached the ultimate level of development and evolution. Swami Vivekananda was convinced that we are on the cusp of higher evolution and need to believe that we can move in that direction consciously. Design/methodology/approach – We can rise to the highest levels of civilization and culture through personal research and discovery. Sustained human development is to have a goal and follow a well-thought path. The goal is the ultimate freedom. Findings – All human beings have a spiritual core, whether we are aware of it or not; whether we manifest it or not; or whether we recognize it or not. Therefore, it is a matter of having faith that we are spiritual to begin with and then make the effort to manifest that truth. Originality/value – In the East and in the Third World, civilizations had suffered severely due to invasions and colonization. They had to now struggle and achieve freedom, even at the political or social level. In the West, where human beings had a surfeit of physical enjoyment, they had to avoid the pitfalls of over-confidence and physical power.

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Ray, Promod Kumar, and Prabira Sethy. "Swami Vivekananda: His Philosophy and Vision on Ideal Society." Asiatic Society for Social Science Research (ASSSR) 2, no. 1 (June 1, 2020): 45. http://dx.doi.org/10.46700/asssr/2020/v2/i1/196113.

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Banerjee, Parthasarathi. "Science and Polity in the Writings of Swami Vivekananda." Journal of Human Values 13, no. 2 (December 2007): 135–50. http://dx.doi.org/10.1177/097168580701300206.

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Dr. Rahul Ranjan. "The Socio-Political Magnitude of Humanism of Swami Vivekananda." Creative Launcher 6, no. 2 (June 30, 2021): 101–12. http://dx.doi.org/10.53032/tcl.2021.6.2.15.

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Between 1872 and 1886, when Sri Ramakrishna took his last breath, Belur became a new pilgrimage for people from all walks of life, from the upper classes of English educated Bengalis to the completely uneducated, and Sri Ramakrishna filled the spiritual thirst of everyone who came with true desire. But it was unusual that Sri Ramakrishna's first pick was young people, mostly English educated, and he became the backbone of his spiritual teachings and disseminated his message to the entire globe. Sri Ramakrishna selected Narendra Nath Datta, or simply ‘Noren,' as their leader, and he charged all of these young people with forming a new band of Sanyasins to disseminate the word of Vedanta to every part of the globe. Swami Vivekananda was inducted into his new function by Sri Ramakrishna following a roughly six-year spiritual training from 1881 to 1886. Armed with all of Sri Ramakrishna's divine energy, which he received at Kashipur when he took a vow to fulfill the work of 'Mother' (Divinely ordained task), he ready himself for the new chosen duties, the task of spreading the forest philosophy of Vedanta, the man-making philosophy of the old Indian system, which was held hostage by a few Sanskrit-knowing priests. Swami Vivekananda was a bridge figure among both East and West because of his English education, prior Brahma Samajist connection, and spiritual instruction under Sri Ramakrishna. After reviewing the existing socio-religious and economic situation for nearly seven years (August 1886-May 1893) and visiting every nook and cranny of the country, he discovered that the country was drenched in deep dogmatism, superstition, and ignorance spread in the name of religion, and was more dead than alive. People's thoughts were captivated with local rituals and superstitions in the guise of spirituality and religion, and they were thoroughly immersed in lethargy and unable to accomplish any real work. Slavery for hundreds of years and the imparting of British education had permanently shattered their confidence. People's physical power has been reduced by abject poverty, preventing them from having higher and noble thoughts.

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Green, Thomas. "“The Spirit of the Vedānta”: Occultism and Piety in Max Müller and Swami Vivekananda’s Interpretation of Ramakrishna." Numen 64, no. 2-3 (March 8, 2017): 229–57. http://dx.doi.org/10.1163/15685276-12341461.

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Towards the end of the nineteenth century, the Oxford scholar of Sanskrit, mythology, and religion, Friedrich Max Müller, produced two works on a contemporary religious figure, the Bengali Hindu holy man Sri Ramakrishna. Müller was assisted in the second of these efforts by Ramakrishna’s most influential disciple, Swami Vivekananda, who hoped to make use of Müller’s fame to present his master to a wider audience. Rather than measuring their fidelity or lack thereof to Ramakrishna’s teachings, as previous accounts have done, this article takes as its subject matter the late nineteenth-century ideas of Hinduism, religion, and the occult which emerge from Müller’s and Vivekananda’s efforts to make sense of Ramakrishna with a view to better understanding the concepts and attitudes which made such a collaborative work possible.

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Miller, D. "Modernity in Hindu Monasticism: Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (January 1, 1999): 111–26. http://dx.doi.org/10.1177/002190969903400109.

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Venu, C. "Views of Swami Vivekananda on human values in modern education." Indian Journal of Science and Technology 4, no. 3 (March 20, 2011): 354. http://dx.doi.org/10.17485/ijst/2011/v4i3.35.

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Sengupta, Dr Sanjiban. "Upanishadic Influence on Educational Thoughts of Rabindranath Tagore, Swami Vivekananda and Sri Aurobindo." Indian Journal of Applied Research 4, no. 6 (October 1, 2011): 146–47. http://dx.doi.org/10.15373/2249555x/june2014/44.

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Tyagananda, Swami. "Human development and transcendence: a Vivekananda view." International Journal of Development Issues 13, no. 3 (August 26, 2014): 220–24. http://dx.doi.org/10.1108/ijdi-06-2014-0043.

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Purpose – This paper aims to explore the following questions in the light of Swami Vivekananda’s philosophy: What will ultimately come out of human development? Is development a goal in itself or only a doorway to a higher goal called transcendence? Design/methodology/approach – A comprehensive view of human development can come only through a comprehensive understanding of human nature. Findings – What the dimensions of the human personality are and how they function in the world provide a good starting point to assess the way in which human development can be achieved. Originality/value – Vivekananda’s quest for human development was not for human development per se, but to point to its potential as a spiritual practice that makes human beings realize that they are, in fact, not human being but divine beings.

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Vasugi, T. "Pieces of advice to women by Swami Vivekananda and Mahakavi Bharathiyar." Journal of Tamil Peraivu 2, no. 1 (December 25, 2015): 64–70. http://dx.doi.org/10.22452/jtp.vol2no1.7.

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Mehta, Chandni. "Cracking the India code: Can Swami Vivekananda come to Ikea’s rescue." Journal of Management Research and Analysis 5, no. 4 (December 15, 2018): 427–30. http://dx.doi.org/10.18231/2394-2770.2018.0069.

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Singh, Lata. "Reflection of Swami Vivekananda‟s Views on Women Education in Current Scenario." IOSR Journal of Economics and Finance 5, no. 5 (2014): 40–44. http://dx.doi.org/10.9790/5933-0554044.

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Shrikanthananda, Swami. "Lessons in Modern Management from Meeting of Swami Vivekananda and Jamshedji Tata." KRSCMS Journal of Management 4, no. 4 (January 1, 2014): 1. http://dx.doi.org/10.21319/krscms/2014/99561.

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Madaio, James. "Rethinking Neo-Vedānta: Swami Vivekananda and the Selective Historiography of Advaita Vedānta1." Religions 8, no. 6 (May 24, 2017): 101. http://dx.doi.org/10.3390/rel8060101.

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Bhat, RamachandraG, and RajeshaHalekote Karisetty. "Unearthing the upanishadic roots for "The Song of Sanyasin" of Swami Vivekananda." International Journal of Yoga - Philosophy, Psychology and Parapsychology 1, no. 1 (2013): 53. http://dx.doi.org/10.4103/2347-5633.123293.

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Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy." Missiology: An International Review 16, no. 2 (April 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.

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Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.

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Bhavanani, Ananda Balayogi. "Don't Put Yoga In a Small Box: The Challenges of Scientifically Studying Yoga." International Journal of Yoga Therapy 21, no. 1 (September 1, 2011): 21. http://dx.doi.org/10.17761/ijyt.21.1.l3464l7436853768.

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It has been more than a hundred years since Swami Vivekananda gave a dynamic call to rid yoga and spirituality of the cobwebs of hidden mysteries. A lot has been done in the field of yoga research in the decades since, and still more is yet to be done. Yoga research is now a global phenomenon, with a growing number of randomized and controlled trials. More research studies are being published in indexed journals with peer review. and greater funding for research is available.

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Avinash, Rina, and Pitale Puradkar. "MAHATMA GANDHI’S EDUCATION POLICY IN PRE AND POST COLONIAL INDIA." Educational Discourse: collection of scientific papers, no. 4(3-4) (May 6, 2018): 91–104. http://dx.doi.org/10.33930/ed.2018.5007.4(3-4)-9.

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The greatest educationalist, who played important roles in fashioning education systems have, in their quest to develop ideal processes and structure of eduation. The pioneering educational philosophers like Rousseau, Montessori, Pestalozzi, Bertrand Russell, Paulo Freire, and Piaget, it is now being increasingly recognised that education must be based on the psychology of the child-nature. Each human being is a self-developing soul and that the business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material. This new pedagogy impels a further realization of the potentialities of the child and its soul, a realisation that was explicitly stated in the writings of the nationalist leaders who inspired and led the movement of national education in India, such as those of Dayananda Saraswati, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore and Sri Aurobindo. Their writings gave a clear expression of the deeper self and the real psychic entity within. In this paper I have tried to revisit the philosophy of education of M.K. Gandhi and Swami Vivekananda who tried to provide solution to the problem generated by Macaulayan education system in India. The basic material is to refer to their views from various authors’ books and articles.

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Kaur, Arshdeep, Sanjeev Mahajan, S. S. Deepti, and Tejbir Singh. "Socio-psychological and cultural aspects of substance abuse: a study done at Swami Vivekananda Drug Deaddiction Centre, Government Medical College, Amritsar." International Journal Of Community Medicine And Public Health 7, no. 6 (May 27, 2020): 2154. http://dx.doi.org/10.18203/2394-6040.ijcmph20202460.

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Background: The problem of substance abuse has spread to almost every part of the globe surmounting almost all barriers of race, caste, religion, sex and educational status. The interaction of various cultural, psychological, social, variables like stress, peer pressure, unemployment, early age of initiation results in the development of substance abuse. It is important to address these factors so that severity of relapses can be reduced and quality of life is improved. Aims and objectives were to study the role of cultural and socio-psychological factors in substance abuse.Methods: It was a cross-sectional study. Study population consisted of substance abusers enrolled at Swami Vivekananda Drug Deaddiction Centre. Study took place at Swami Vivekananda Drug Deaddiction Centre attached to the Government Medical College, Amritsar, from 1st January 2015 to 31st December 2015. Sample size consisted of 400 males. The collected data was entered in Microsoft excel sheets and analysed using Epi Info version 7.Results: Mean age was 28.5 years, 64% were high and intermediate pass, 47% belonged to lower middle class, 23% were unemployed, 61% married, 83% of the respondents belonged to Sikh religion, 76% were introduced to drugs by their friends, significant association was found between problem of thinking and communication and drug addiction , 62% showed escapism to problems of life.Conclusions: Findings confirm that socio-psychological and cultural factors including peer pressure, availability of drugs, unemployment are powerful stimuli for substance abuse and sits relapse, hence it is important to highlight these issues.

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Cenkner, William. "Vedanta: Voice of Freedom. By Swami Vivekananda. Edited by Swami Chetanananda. New York: Philosophical Library, 1986. 328 pages. $19.95." Horizons 15, no. 1 (1988): 211–12. http://dx.doi.org/10.1017/s0360966900039050.

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Kasimow, Harold. "Swami Vivekananda and Rabbi Abraham Joshua Heschel: Standing on the Shoulders of Giants." Shofar: An Interdisciplinary Journal of Jewish Studies 17, no. 3 (1999): 51–57. http://dx.doi.org/10.1353/sho.1999.0060.

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Mahapatra, Gopal P. "Interview with Dr H.R. Nagendra, Chancellor, Swami Vivekananda Yoga Anusandhana Samsthana (S-VYASA)." South Asian Journal of Human Resources Management 2, no. 2 (December 2015): 224–30. http://dx.doi.org/10.1177/2322093715607628.

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Harris, Ruth. "Vivekananda, Sarah Farmer, and global spiritual transformations in thefin de siècle." Journal of Global History 14, no. 2 (July 2019): 179–98. http://dx.doi.org/10.1017/s1740022819000020.

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AbstractAs Swami Vivekananda travelled West at the end of the nineteenth century to propagate what has become known as ‘Hindu Universalism’, the American Sarah Farmer travelled to Palestine to embrace the new Baha’i faith. This article will ask why both wished to create ‘universal’ religions, and why they found inspiration at Green Acre, Maine in 1894 in the wake of the Chicago World Parliament of Religions in 1893. Visitors to Green Acre discussed ‘divine femininity’, engaged with men such as Vivekananda and Abdu’l-Baha, and began to criticize colonial hierarchies in the search for spiritual reconciliation, all concerns which touched on questions of ‘Eastern’ religion. However, spirituality was not a mere epiphenomenon of larger historical developments. Rather, the ‘transformation’ discussed here drew on an essentialized notion of ‘Eastern wisdom’ that contrasted spirituality with materialism, tolerance with intolerance, transcendence with instrumentalism. Yet, such polarized characterizations misjudged the ways in which Baha’i and Hindu Universalism destabilized the very categories of East and West, while retaining a vision of ‘Eastern wisdom’ untouched by Western corruptions.

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Beckerlegge, Gwilym. "The Early Spread of Vedanta Societies: An Example of "Imported Localism"." Numen 51, no. 3 (2004): 296–320. http://dx.doi.org/10.1163/1568527041945526.

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AbstractSri Ramakrishna, in whose name the Ramakrishna Math and Mission were created, and Swami Vivekananda, the disciple largely responsible for their organization, have been recognized as early examples of the "global gurus" who, over the last hundred years or so, have attracted both Hindus and those not born into Hinduism. This article will examine the establishment of the Ramakrishna Math and Mission in the United States and London. As a consequence of its attachment to the ideal of an emergent universal religion, but one linked to the claim that Hinduism is the "mother of religions," the movement has looked to the Hindu tradition for authoritative paradigms. This tendency has been matched by an expectation on the part of followers not born into Hinduism that the movement's belief and ritual activity should reflect practice in India. It will be argued that this pattern cannot be explained adequately in terms of existing theoretical understandings of the interaction between globalization and localization. Instead, it will be argued that Vivekananda's teaching led to the emergence of the related yet distinct phenomenon of "imported localism," which has been at odds with the ideal of a universal religion.

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Suri, P. K. "A real service to swami vivekananda: Adopting the master’s teachings for effective E-governance." Values- Based Management 2, no. 1 (2012): 41. http://dx.doi.org/10.5958/j.2249-7900.2.1.004.

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Skorokhodova, Tatiana G. "NEO-VEDANTIC INTERPRETATION OF HINDUISM IN “LECTURES FROM COLOMBO TO ALMORA” BY SWAMI VIVEKANANDA." Studia Religiosa Rossica: Russian Journal of Religion, no. 2 (2020): 14–35. http://dx.doi.org/10.28995/2658-4158-2020-2-14-35.

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Malkovsky, Bradley. "Swami Vivekananda and Bede Griffiths on Religious Pluralism: Hindu and Christian Approaches to Truth." Horizons 25, no. 2 (1998): 217–37. http://dx.doi.org/10.1017/s0360966900031169.

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AbstractThis article summarizes and compares the theology of religions propounded by two important modern participants in the Hindu-Christian encounter, Swami Vivekananda and Bede Griffiths. It will be seen that both thinkers construct theologies of religion in the form of hierarchies, and that, moreover, these hierarchies reveal a specifically Hindu and Christian understanding of spiritual truth and of divine presence. The article advocates the view that a comparison of these two understandings of truth can be beneficial to both Hindus and Christians by broadening each's understanding of divine presence and of what constitutes human liberation. At the heart of the comparison is the controversy over the meaning and final goal of creation and history.

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Beckerlegge, Gwilym. "Swami Vivekananda (1863-1902) 150 Years on: Critical Studies of an Influential Hindu Guru." Religion Compass 7, no. 10 (October 2013): 444–53. http://dx.doi.org/10.1111/rec3.12073.

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Skorokhodova, T. "Philosophy of India’s renaissance: Social Thought by Swami Vivekananda in “Lectures from Colombo to Almora”." Vostok. Afro-Aziatskie obshchestva: istoriia i sovremennost, no. 3 (June 2019): 104–21. http://dx.doi.org/10.31857/s086919080004705-2.

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Soars, Daniel. "Religion for a Secular Age: Max Müller, Swami Vivekananda and Vedānta by Thomas J. Green." Philosophy East and West 68, no. 1 (2018): 1–3. http://dx.doi.org/10.1353/pew.2018.0033.

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Long, Jeffery. "Religious Experience, Hindu Pluralism, and Hope: Anubhava in the Tradition of Sri Ramakrishna." Religions 10, no. 3 (March 19, 2019): 210. http://dx.doi.org/10.3390/rel10030210.

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The pluralistic turn in modern Hindu thought corresponds with the rise of an emphasis on direct experience of divine realities in this tradition. Both pluralism and a focus on experience have precedents in premodern Hindu traditions, but have become especially prominent in modern Hinduism. The paradigmatic example in the modern period of a religious subject embarking upon a pluralistic quest for direct experience of ultimate reality as mediated through multiple religious traditions is the nineteenth century Bengali sage, Sri Ramakrishna Paramahansa (1836–1886), whose most famous disciple, Swami Vivekananda (1863–1902) played a prominent role in the promotion of the idea of Hinduism as largely defined by a religious pluralism paired with an emphasis on direct experience. The focus in the teachings of Sri Ramakrishna and Swami Vivekananda on Brahman as a universal reality available, at least in principle, to being experienced by anyone, and interpreted using the categories of the experiencing subject’s religion or culture, gives rise to a corresponding pluralism: a move towards seeing many religions and philosophies as conducive to the experience of a shared ultimate reality. This paper will analyze the theme of experience in the thought of these two figures, and other figures who are representative of this broad trend in modern Hindu thought, as well as in conversation with recent academic philosophers and theorists of religious experience, John Hick and William Alston. It will also argue that aspects of Hinduism, such as pluralism and an emphasis on direct experience, that are often termed as ‘Neo-Vedantic’ or ‘Neo-Hindu’ are not simply modern constructs, as these terms seem to suggest, but are reflective of much older trends in Hindu thought that become central themes in the thought of key Hindu figures in the modern period. Finally, it shall be argued that a pluralistic approach to the diversity of religions, and of worldviews more generally, is to be commended as an approach more conducive to human survival than the current global proliferation of ethno-nationalisms.

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