Relevant bibliographies by topics / Vivekananda

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Vivekananda'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 May 2024

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Journal articles on the topic "Vivekananda"

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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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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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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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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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Neumann, David J. "Christ as Yogi: The Jesus of Vivekananda and Modern Hinduism." Church History 90, no. 1 (March 2021): 117–40. http://dx.doi.org/10.1017/s0009640721000767.

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AbstractSwami Vivekananda was the most influential pioneer of a Yogi Christ, illustrating well over a century ago how the life and teachings of Jesus might be incorporated within a larger Hindu worldview—and then presented back to Western audiences. Appropriation of Jesus, one of the central symbols of the West, might be viewed as the ultimate act of counter-Orientalism. This article begins by providing a brief biography of Vivekananda and the modern Hinduism that nurtured him and that he propagated. He articulated an inclusivist vision of Advaita Vedanta as the most compelling vision of universal religion. Next, the article turns to Vivekananda's views of Christianity, for which he had little affection, and the Bible, which he knew extraordinarily well. The article then systematically explores Vivekananda's engagement with the New Testament, revealing a clear hermeneutical preference for the Gospels, particularly John. Following the lead of biblical scholars, Vivekananda made a distinction between the Christ of the Gospels and the Jesus of history, offering sometimes contradictory conclusions about the historicity of elements associated with Jesus's life. Finally, the article provides a detailed articulation of Vivekananda's Jesus—a figure at once familiar to Christians but, in significant ways, uniquely accommodated to Hindu metaphysics. Vivekananda demonstrated a robust understanding and discriminating use of the Christian Bible that has not been properly recognized. He deployed this knowledge to launch an important and long-lived pattern: an attractive, fleshed out depiction of Jesus of Nazareth, transformed from the Christian savior into a Yogi model of self-realization. Through his efforts, Jesus became an indisputably Indian religious figure, no longer just a Christian one. The Yogi Christ remains a prominent global religious figure familiar to Hindus, Christians, and those of other faiths alike.
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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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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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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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Hota, Chandra Shekhar, and Dr Sikata Panda. "Vivekananda and Vivekananda Kendra; A critical appraisal." International Journal of Political Science and Governance 3, no. 2 (July 1, 2021): 61–70. http://dx.doi.org/10.33545/26646021.2021.v3.i2b.106.

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Zajner, Chris. "William James and Swami Vivekananda: Their Relationship and the Conceptual Resemblance of Vedānta and Pragmatism." History of Philosophy Quarterly 38, no. 3 (July 1, 2021): 277–96. http://dx.doi.org/10.5406/21521026.38.3.05.

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Abstract William James considered Swami Vivekananda the paragon of monists. Yet he comes to reject Vivekananda's philosophy as a result of monism's ineluctable philosophical conundrums and because it ultimately did not suit his active temperament. James's simplified assessment of Vivekananda's philosophy, however, reveals he had only a limited understanding of Vedānta. It can be speculated that James's understanding of Vedānta was mainly the aspect of rāja yoga (the science of psychic control)—which is evinced by the fact that he disagrees with what he perceives as a lack of ability to justify meliorism and a zestful life. But this conception of James's leaves out of consideration karma yoga—or the active principle of Vedānta—which advocates work as the means to realize the divine. Contra James's conception, it is more illustrative to understand Vedānta not as a doctrine of extreme “monism” but rather an attitude that cultivates every particular temperament and disposition. With this rectification, it becomes much clearer that there are significant parallels in viewpoints between James and Vivekananda that have been underappreciated.
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Dissertations / Theses on the topic "Vivekananda"

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দাস, Das নির্মল Nirmal. "স্বামী বিবেকানন্দ ও বাংলা Swami vivekananda o bangla." Thesis, নর্থ বেঙ্গল উনিভার্সিটি University of North Bengal, 2019. http://ir.nbu.ac.in/hdl.handle.net/123456789/2849.

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Banerjee, Sutapa. "Nature of social reformation and spiritual upliftment in Vivekananda`s philosophy." Thesis, University of North Bengal, 2006. http://hdl.handle.net/123456789/1243.

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Harilela, Aron. "The religious and political thought of Swami Vivekananda." Thesis, University of Hull, 1996. http://hydra.hull.ac.uk/resources/hull:4474.

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Vivekananda's thought has been subject to many different interpretations. In the 1890s. Krishna Verma, writing for the journal Sociologist, claimed that Vivekananda was influenced by the evolutionary ideas of Herbert Spencer, which emphasized struggle and the eventual survival of the fittest. Verma therefore concluded that Vivekananda advocated what Verma called `righteous terrorism', which was an attempt to purify the Indian race, to weed out the weak and to create a society of strong, robust individuals. In recent years, the Bharatiya Janata Party has tended to appropriate Vivekananda for its own political purposes by interpreting him as an ideologist of its brand of Hinduism. There are others who have seen Vivekananda as a socialist; an interpretation that became prominent in the twentieth century Indian nationalist movement.I wish to argue that although these and other interpretations capture important aspects of Vivekananda's thought, they do not do him full justice. My basic contention in this thesis would be that Vivekananda's project was larger than has been traditionally interpreted and largely consisted in the spiritual and political regeneration of the Indian civilization. Vivekananda thought that India had steadily become degenerate over the last few centuries: its people were divided, they lacked vitality, and possessed no spirit of social service. Moreover, he thought that the traditional Hindu thought had a deep structural tendency to oscillate between anarchic individualism, on the one hand, and collective authoritarianism, on the other. This was evident, for example, in the fact that while the Hindu was free religiously to choose whatever beliefs s/he liked, socially s/he was bound by the rigid norms of his/her caste. For these and other reasons, Vivekananda thought that Indian society, and especially Hindu society, had reached a point where it must either radically regenerate itself, or disintegrate and disappear.
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Pednault, Marcel. "Vivekananda : étude d’un fondateur d’un mouvement de revitalisation." Mémoire, Université de Sherbrooke, 1985. http://hdl.handle.net/11143/7764.

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Kim, Jung Hyun. "Rethinking Vivekananda through space and territorialised spirituality, c. 1880-1920." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/271090.

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This dissertation examines Vivekananda (1863-1902) as an itinerant monk rather than the nationalist ideologue he has become in recent scholarship. Historians have approached Vivekananda as either a pioneer of Hindu nationalism or as the voice of a universalist calling for service to humanity. Such labelling neglects the fact that he predominantly navigated between those polarised identities, and overlooks the incongruities between his actions and his ideas. By contextualising his travels within various scales of history, this dissertation puts Vivekananda's lived life in dialogue with his thought, as articulated in his correspondence and speeches. It shows that purposeful movement characterised Vivekananda's life. Instead of searching for enlightenment, he travelled throughout the subcontinent as a wandering monk to territorialise spirituality. He carved out his own support base in Madras to reclaim the region from the Theosophical Society, and dwelled in native courts to accrue the patronage of native princes to build the Ramakrishna Math and Mission with him at the helm. His web of princely patronage also carried him to the Parliament of the World's Religions (World's Columbian Exposition, Chicago, 1893), as a representative of 'Hinduism' rather than a Hindu representative of a religious community or organisation. His rise to fame at the Parliament also unfolded through spatial dynamic. His performance triggered highly gendered and disordered spectacle, which starkly contrasted with the British Royal Commission's obsession with discipline at the main Exposition. Furthermore, his speeches painted an anti-colonial geography of fraternity, and instilled new malleable subjectivity in his western female followers. After his death, his life and ideas continued to challenge the colonial state's distinction between 'spirituality' and anarchism. Thus, Vivekananda territorialised spirituality in both India and America not only by travelling, but also by inhabiting the interstices of empire. By examining Vivekananda through space, this dissertation creates a new template for contextualising Vivekananda in national, imperial, and international histories, leading to new insights on the man, his ideas, and his legacy.
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Gregg, Stephen. "Swami Vivekananda and non-Hindu traditions : representations of a universal Advaita." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683027.

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Karlsson, Roger. "Nyandlig Livsåskådning : En kritisk granskning av Swami Vivekananda och James Redfield." Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444089.

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The current study uses a theory of worldviews to evaluate New Age Religious core beliefs. By exposing them to some methodological criterias for evaluation the intellectual and existential advantages versus disadvantages is approximated. It will be shown that there are some considerable advantages to a New Age-religious worldview in terms of releasing human potential and existential trust, but also significant intellectual as well as existential disadvantages. The very core of being a person is at risk.
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Mahtani, Nandini Arun. "Swami Vivekananda revisited : continental collision and the (re)packaging of Hindu traditions." Thesis, University of Kent, 2017. https://kar.kent.ac.uk/66485/.

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This study seeks to analyze the how Vivekananda's voice impacted the (re)packaging of Hindu traditions in the 19th century. By first problematizing the Western terms 'religion' and 'Hinduism' It will establish the framework within which Vivekananda's influence can be understood. It uses the term 'continental collision' to demonstrate how the East and West impacted each other thereby confirming that the exchange of ideas was multidirectional and not one sided. This study highlights Vivekananda's Indian roots and local influences thereby taking into account the fact that Vivekananda's voice was uniquely Indian and not simply a result of Western ideology. This volume relies extensively on Swami Vivekananda's English publications thereby allowing Vivekananda to speak for himself. It surveys Vivekananda's experiences at the Parliament of Religions in 1893 and his triumphant return in order to determine how he was able to cultivate a hierarchy which privileged Advaita Vedanta over all other native Indian traditions. By highlighting the way Vivekananda created the hierarchy amongst Indian traditions, a hierarchy that is still thriving in modern India, it draws attention to how this is detrimental to the integrity of the Indian landmass. Using modern scholarship, it shines a light on the way Vivekananda's ideas have been appropriated by the Hindutva movement who, in turn, have interpreted his hierarchy to be in support of creating a Hindu state in India. Thus, it reveals how this particularly Indian voice of Vivekananda's, due to the immense 'continental collision' that occurred during the British Raj, was able to (re)package Hindu traditions; a repackaging that resulted in a hierarchy that must be dismantled by Hindus today.
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Conway, Christopher Robert. "Liberative Service: A Comparative Theological Reflection on Dalit Theology's Service and Swami Vivekananda's Seva." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103548.

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Thesis advisor: Catherine Cornille
This dissertation offers a comparative theological reflection on Dalit Christian theology--a contextual, liberation theology rooted in the Dalit communities' experiences of caste-based oppression--and Swami Vivekananda--the late 19th c. Neo-Vedantin and founder of the Ramkrishna Math and Mission. It seeks to provide a model of Dalit liberative service that attends to the theology's objectives--identity affirmation and a liberative social vision--works to foster liberative partnerships beyond the Dalit Christian community, and responds to the critical, but constructive assessment of Dalit theology offered by its present generation of theologians. As a work in comparative theology, it does so through a close, reflective reading of Swami Vivekananda, his Practical Vedanta, and his own reworking of seva (devotional service). The intent is not to present Vivekananda as a corrective, but rather to see newly and understand differently the dimensions of liberative service that are made manifest by seeing and understanding how seva performs in Vivekananda's thought and how it there leads to spiritual and social liberation. These dimensions include recovering by uncovering the imago Dei in Dalit theology, re-presenting liberative service as representing the Kingdom of God, and service understood as doubly and mutually liberating. While Chapter Five presents the fruits of this comparative theological reflection on Dalit Christian theology and Swami Vivekananda, the preceding four chapters provide the necessary foundation for this engagement. The first and second chapters address the historical and theological development of Dalit Christian theology presenting its origins in the Modern Maharashtran Dalit Movement and the Indian Christian context, respectively. The third and fourth examine Vivekananda's development of Practical Vedanta and seva. Together they provide the content from which and through which this comparative theological reflection occurs
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Green, Thomas John. "Vedānta and secular religion in the works of F. Max Müller and Swami Vivekananda." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610105.

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Books on the topic "Vivekananda"

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Swami Vivekananda. New Delhi: Oxford University Press, 2000.

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Sangh, Bharatiya Swayamsevak, ed. Vivekananda '93. [Nairobi, Kenya]: Bharatiya Swayamsevak Sangh East Africa, 1993.

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S, Paul. Swami Vivekananda. New Delhi: Learners Press, 1998.

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Vidyalankar, Satyakam. Swami Vivekananda. Delhi: Hind, 1991.

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Vivekânanda. Vivekananda sahitya. 3rd ed. Calcutta: Advaita Ashram, 1985.

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compiler, Sivaramkrishna M., and Narasimhananda Swami editor, eds. Vivekananda reader. Kolkata: Advaita Ashrama, Publication Department, 2012.

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MAJUMDAR, Satyendranath. Vivekananda charit. Calcutta: Ananda, 1986.

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Iyengar, K. R. Srinivasa. Swarni Vivekananda. Madras: Samata Books, 1988.

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editor, Kanitkar Mukul, and Anoop A. J. editor, eds. Essential Vivekananda. New Delhi: Rupa, 2019.

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Vivekânanda. Vivekananda sahitya. 3rd ed. Calcutta: Advait Ashram, 1985.

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Book chapters on the topic "Vivekananda"

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Stover, James H. "Vivekananda." In Encyclopedia of Psychology and Religion, 2442–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_734.

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Stover, James H. "Vivekananda." In Encyclopedia of Psychology and Religion, 1862–63. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_734.

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Elia, Anthony J., Fredrica R. Halligan, David A. Leeming, Philip Browning Helsel, Lori B. Wagner-Naughton, James W. Jones, Jeffrey B. Pettis, et al. "Vivekananda." In Encyclopedia of Psychology and Religion, 952. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_734.

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Palit, Projit Kumar. "Swami Vivekananda." In Reappraising Modern Indian Thought, 73–100. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-1415-7_4.

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Gregg, Stephen E. "Locating Vivekananda." In Swami Vivekananda and Non-Hindu Traditions, 225–30. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315611631-7.

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Long, Jeffery D. "Swami Vivekananda." In Hinduism and Tribal Religions, 1574–81. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_1717.

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Rinehart, Robin. "Swami Vivekananda." In The Routledge Handbook of Hindu–Christian Relations, 307–15. Abingdon, Oxon; New York: Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003139843-30.

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Paranjape, Makarand R. "Representing Swami Vivekananda." In Making India: Colonialism, National Culture, and the Afterlife of Indian English Authority, 129–62. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4661-9_7.

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Marothia, Dinesh K. "Restoration Journey of Lake Vivekananda." In Multiuse Wetlands Governance, 115–45. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003456742-5.

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Narasimhananda, Swami. "Translating Swami Vivekananda into Management Practice." In Global Perspectives on Indian Spirituality and Management, 213–18. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-1158-3_17.

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