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Journal articles on the topic 'Vivekananda'

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

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1

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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6

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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7

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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10

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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Palit, Sukanchan. "The Contribution of South Asian Visionaries in the Advancements of Science and Technology Post-Independence Era- A Far-Reaching Review." South Asian Research Journal of Engineering and Technology 6, no. 02 (March 17, 2024): 75–78. http://dx.doi.org/10.36346/sarjet.2024.v06i02.003.

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Swami Vivekananda was a South Asian visionary and a futuristic thinker of Indian civilization. Science, technology, engineering and medicine in today’s human mankind needs to be re-envisioned and re-organized with the passage of Indian history and the visionary timeframe. Swami Vivekananda always thought of the youth of India. In this article, the author deeply elucidates on Swami Vivekananda’s teaching and its relevance to the futuristic vision of education in free India. Today man and mankind are in the crossroads and crevices of a deep environmental engineering crisis and socio-economic crisis of immense proportions. The author deeply elucidates on the true path of Swami Vivekananda’s teaching in global society and the futuristic vision of the value system of India in post-independence era. The author deeply with cogent and lucid insight elucidates the various stages of development and the progress of free India post-independence India. Surely and veritably a new era in the vast scientific firmament of India will emerge if students, teachers, scientists and policy makers across the globe takes effective steps in the proper application of Global and United Nations Sustainable Development Goals.
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12

Miller, David. "Modernity in Hindu Monasticism: • Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (1999): 111–26. http://dx.doi.org/10.1163/156852199x00202.

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This paper attempts first to define "modernity" within a Hindu context, using Religion in Modem India (Robert D. Baird, ed.) and Modem Religious Movements in India (J.N. Farquhar) as points of departure. Many of the Hindu thinkers studied by both the Baird and the Farquhar texts were either monastic or ascetic leaders, and of the four Hindu modem movements described in the Baird edition, three were monastic centered movements. Thus, "modem" in the Hindu context is closely interrelated with a monastic or an ascetic way of life and with monastic movements as institutions of socio-religious change. Indeed, Agehananda Bharati, in his insightful article entitled, "The Hindu Renaissance and its Apologetic Patterns" (1970), identifies Swami Vivekananda, who is a key figure in the Baird and Farquhar texts, as an ideal model of a scientific, modem man, who, nevertheless is a monastic. Bharati concludes that "Modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly." The remainder of the paper provides an analysis of Swami Vivekananda's definition of modernity, which he first formulated in 1893 at the World's Parliament of Religions. The paper concludes with notes on the monastic institution, the Ramakrishna Math and Mission, that Vivekananda founded in order to carry out his vision of Hindu modernity.
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Chowdhury, Dr Parmita. "AN ANALYSIS OF THE CONCEPT OF ULTIMATE REALITY FROM THE PERSPECTIVE OF VIVEKANANDA." INFORMATION TECHNOLOGY IN INDUSTRY 9, no. 1 (February 28, 2021): 118–20. http://dx.doi.org/10.17762/itii.v9i1.108.

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Vivekananda is one of the Neo-Vedantin or contemporary Indian Philosophers who has got influenced by the Vedānta philosophy and used its philosophy in practical life for human welfare. Vivekananda considers the metaphysical question regarding the status of the Ultimate Reality as an important matter of discussion without which human life would be purposeless. Such metaphysical knowledge comes to man when he goes beyond the circle of reason or physical plane. Vivekananda’s Neo-Vedanta is a discussion of such metaphysical views. The concept of Ultimate Reality is here understood in the sense of both nirguṇa and saguṇa Brahman i.e., God without name and form and with name and form. However, in the present paper, the aim is to focus on the concept of Ultimate Reality both from the transcendental and empirical standpoint and to check whether the status of the nirguṇa Brahman and saguṇa Brahman are identical or different.
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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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Purnatmananda, Swami. "Vivekananda’s message of human excellence." International Journal of Development Issues 13, no. 3 (August 26, 2014): 225–30. http://dx.doi.org/10.1108/ijdi-06-2014-0046.

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Purpose – This paper aims to explore Vivekananda’s message of human excellence. The central message of Vivekananda is: Man is not just man. Man is potentially divine. The goal of life is to manifest this divinity within by controlling nature, external and internal. This message deserves to be spread across all human beings. Design/methodology/approach – All individuals could try to improve the quality of their human material and thus gradually proceed towards the state of perfect human excellence by combining in them both the horizontal growth and the vertical growth. Findings – It is possible to enrich the quality of our life to such an extent where the difference between man and God melts away. Originality/value – The highest and finest human excellence is thus evolving a God out of the material man. It is the state when I know I am one with all. This is what Vivekananda wanted to impress upon mankind.
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Zhukova, Lyubov. "Preaching of the personal impersonal God in the teachings of Swami Vivekananda." St. Tikhons' University Review 111 (February 29, 2024): 93–109. http://dx.doi.org/10.15382/sturi2024111.93-109.

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The article examines the concept of God presented in the teachings of the world famous Indian religious reformer and public figure Swami Vivekananda. The thinker seeks to reconcile the understanding of God in Hinduism and Western religious traditions, and therefore argues that God has both personal and impersonal aspects at the same time. The purpose of the research is to reveal the essence of the idea of a personal impersonal God proposed by Vivekananda, as well as to clarify the possibilities and conditions for the predominance of one aspect of God over another. Modern philosophers distinguish three approaches to the consideration of God as a person: God is a person and so personal, God is non-personal, and so is not a person, God is a personal non-person. The article takes the characteristics of the personal existence of God in Christianity as the basis for understanding God as a person in the views of the Indian thinker. To estimate the presentation of the personal aspect of God by Vivekananda, a combination of approaches is used: declarative, anthropocentric, attributive, substantive-hypostatic and biographical. The declarative approach points to the equivalence of the personal and impersonal aspects of God in Vivekananda's views, the anthropocentric and attributive approaches speak of the predominance of the personal aspect of God. The substantial-hypostatic approach demonstrates the philosopher's attitude to God as a substance, but not a hypostasis, which is characteristic of Indian religious metaphysics. The biographical approach indicates the displacement of the impersonal aspect of God by the personal aspect. The study concludes that Vivekananda's views on the idea of a personal impersonal God must be placed between the ideas of proponents of the impersonal Absolute and theistic personalists who consider God as a person and so personal. The author considers the influence of socio-historical conditions of the formation of Indian society at the turn of the XIX-XX centuries to be the reason for the closeness of the philosopher's views to theistic personalism. The philosopher built his religious and philosophical teaching taking into account the need to educate a free personality for a future independent India. Therefore, God in Vivekananda's views has acquired the characteristics of a personality in its modern understanding.
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Abhinandan, Netajee. "NATIONALISM: THE VIVEKANANDA WAY." SCHOLARLY RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES 9, no. 68 (October 31, 2021): 16132–38. http://dx.doi.org/10.21922/srjis.v9i68.10009.

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Nationalism is a contested concept. It is used both positively and negatively to either unite a people or whip up jingoistic passions among people. In the context of India, nationalism holds a different connotation that defies all western categorizations as India is not a nation in the traditional sense of the term; rather it is a ‘supranation’ consisting of multiple nations. Culture plays the most vital role in uniting people in India having diverse races, religions, languages, ethnicities and life-styles and gives them a sense of togetherness. It was Vivekananda, who during the early years of nationalistic resurgence, gave India’s quest for identity a definite direction by striving to revive the country’s age old traditional values and inclusive cultural ethos. His efforts immensely helped in drawing the attention of the western world towards the unique aspects of India’s cultural heritage. This paper would offer a politico-cultural view of Indian nationalism and specifically discuss Swami Vivekananda’s contributions to enrich it.
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Stroud, Scott R. "The Pluralistic Style and the Demands of Intercultural Rhetoric: Swami Vivekananda at the World’s Parliament of Religions." Journal for the History of Rhetoric 21, no. 3 (September 2018): 247–70. http://dx.doi.org/10.5325/jhistrhetoric.21.3.0247.

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ABSTRACT Intercultural contexts introduce unique sources of complexity into our theories of rhetoric and persuasion. This study examines one of the most successful cases of intercultural rhetoric concerning religion: the case of Swami Vivekananda, a Hindu monk from India who came to the United States in 1893 for the World’s Parliament of Religions. He arrived as an unknown monk, but he left America years later as the nationally known face of Hinduism. Facing a tense scene in 1893 that featured a plurality of religions and American organizers and audiences who judged Hinduism as inferior to Christianity, Vivekananda enacted a unique rhetoric of pluralism to assert the value of his form of Hinduism while simultaneously respecting other religions. This study extracts from Vivekananda’s popular performance at the parliament a pluralistic style of rhetorical advocacy, one that builds upon his unique reading of Hindu religious-philosophical traditions. This pluralistic style can be used to unravel some of the theoretical issues created by invitational rhetoric’s reading of persuasion as inherently violent to disagreeing others.
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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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Sarvapriyananda, Swami. "Vivekananda’s interpretation of Vedanta philosophy and values for sustained human development." International Journal of Development Issues 13, no. 3 (August 26, 2014): 204–11. http://dx.doi.org/10.1108/ijdi-06-2014-0045.

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Purpose – The purpose of this paper is to outline the unique aspects of Vivekananda’s interpretation of Vedanta philosophy. Design/methodology/approach – The doctrine of the One and the many being the same reality is the philosophical core of the vast and varied treasury of Vivekananda’s teachings and, indeed, of his life. Findings – Vivekananda has given a remarkable interpretation of the Vedanta philosophy which is not only universal but also both inspiring and rational (and accommodative). Practical implications – Combining service with spirituality, grounding religion in rationality and being very contemporary in its sensitivities, Vivekananda’s thought is poised to become the ideology of the modern Indian nation. Originality/value – Vedanta philosophy is inclusive of ethics that are well-grounded in Vedantic metaphysics and constitutes a very effective response to the inequities and corruption widespread in contemporary societies.
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Harris, Ruth. "Vivekananda: Indian Swami and Global Guru." Religions 14, no. 8 (August 14, 2023): 1041. http://dx.doi.org/10.3390/rel14081041.

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This article seeks to integrate the “Indian swami” with the “global guru” and reflects upon why Vivekananda’s teaching was conveyed so differently to different audiences. It argues that Vivekananda’s distinctive form of “counter-preaching” had its roots in Adhikari-bheda, a tradition that seeks to tailor spiritual instruction to the needs and capacities of individual aspirants. I will show how he applied this technique to larger audiences because he believed that “truth” had a relative dimension that had to account for cultural difference. I investigate how instruction in Hindu “man-making” and spiritual democracy in India was matched by lessons designed to counter “muscular Christianity” in Euro-America. Vivekananda wanted both to reinforce a vision of eastern wisdom and counter western (and at times Indian) prejudices, whilst also attempting to shift entrenched but fallacious generalizations in each arena. In working within this seeming contradiction, I will show how his nationalism and universalism were inextricable, and also tied to his innovative formulations of Advaita Vedanta, karma yoga, and especially “practical Vedanta”. I will conclude by explaining how his methods generally sought to pull his audiences away from extremes. The kaleidoscopic qualities of his teachings, I will suggest, explain why his legacy has been so variously deployed by both the right and left in contemporary Indian political culture.
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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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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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Manna, Bibek. "Swami Vivekananda: His Humanism." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 6 (June 15, 2023): 161–65. http://dx.doi.org/10.31305/rrijm.2023.v08.n06.022.

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The concept of humanism is a core concept. Human being has social as well as moral values. The concept of humanism had elaborately been discussed by many contemporary Philosophers like Rabindranath Tagore, M. N Roy, M.K Gandhi. Vivekananda is one of them. He is one of the important social reformers like Raja Rammohan Roy in the Bengal Renaissance. We have gained many concepts related to humanism from the ancient scriptures like-’Bahujan hitaya, Bahujana sukhaya’ (For the welfare, peace and happiness of many), ‘Vasudhaiva Kutumbakam’ (The whole universe is one family), ‘Sarva Bhutahita’ (For the welfare of all beings) etc. these are all vividly enumerated in our ancient scriptures, are also the source of humanism in modern India. Vivekananda was emphasized on seva to the poor people. Vivekananda believed that God not only exists in a mandira or girza or a mosque but that God always exists everywhere. Vivekananda believed that all type of social welfare is for the sake of human. He coins the word Daridranarayana, God in the poor, and asked us to serve them. So this paper is highlighted to show the different angles or points of humanism.
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Agnew, Éadaoin. "“Physically this universe is one”: Universal Unity in Swami Vivekananda’s Raja Yoga." Victorian Popular Fictions Journal 5, no. 2 (December 20, 2023): 41–57. http://dx.doi.org/10.46911/atyv2287.

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Swami Vivekananda’s Raja Yoga (1896), the focus of this article, is usually credited with starting the yoga renaissance in the late nineteenth century. The text marks a watershed moment in yoga history when Vivekananda translated and popularised the ancient Indian Yoga Sutras by the sage Patanjali as part of anti-colonial intercultural exchanges between east and west in the fin de siècle. The book’s transnational discourse drew from contemporary new physics and neo-Vedantic philosophy as well as Indian nationalism, pre-Freudian psychology, Western occultism, and modern ideas about physical health, and it issued a radical alternative to the binary oppositions on which imperialist and materialist ideologies rely. Vivekananda elucidates Patanjali’s yogic philosophy but, significantly, he also outlines a practical methodology for achieving Raja yoga’s goal of universal unity. He sets out a praxis that gradually breaks down the boundaries between mind and body, matter and energy, subject and object, and thereby transforms the individual in powerful and positive ways. It was an idealistic goal that appealed to various groups of unconventional heterodox thinkers at the fin de siècle, and it arguably contributed to the spiritual and political revolution that spread in subcultural forms, across Europe and America from the second half of the nineteenth century onward (Gandhi 2006: 121).
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Ghosh, Robin. "The Philosophy of Swami Vivekananda." International Journal of Science and Research (IJSR) 12, no. 9 (September 5, 2023): 1060–64. http://dx.doi.org/10.21275/sr23829102349.

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Amit Kumar Shukla and Sanjana Singh. "Swami Vivekananda and Social Change." Creative Launcher 5, no. 5 (December 30, 2020): 129–35. http://dx.doi.org/10.53032/tcl.2020.5.5.17.

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We often wonder what would be the relevance of the message of a monk today, who was born more than 100 years ago, lived the life of a mendicant and left for his heavenly abode at a very young age of 39 years. In this paper, I would focus on the relevance of Swami Vivekananda philosophy of work in modern era. Swami Vivekananda taught on both broad and very deep aspects (not restricted to India alone) encompassing Spiritualism, Universal values, Religion, Character building, Education, Spirit of Service and Social issues. Teachings and philosophy of Swami Vivekananda stressed on different aspects of religion, youth, education, faith, character building as well as social issues pertaining to India. His teachings influenced contemporaries, inspired innumerable followers and started off movements all over India. Swami Vivekananda symbolizes courage, boundless energy and fiery enthusiasm. Millions have been influenced just by his personality. His words ring true and shake people out of their passivity, laziness, weakness, Inertia and sufferings. The ideas of Swami ji have been seen through various eyes and new light has been thrown upon these ideas.
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Decock, Diana Chao. "Sobre a religião universal em Vivekananda." Voluntas: Revista Internacional de Filosofia 10, no. 2 (September 4, 2019): 63. http://dx.doi.org/10.5902/2179378639710.

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Este artigo analisa o conceito de religião universal em Vivekananda. No Parlamento Mundial das Religiões, o pensador indiano apresenta o hinduísmo e uma fonte teórica para embasar o pluralismo religioso. Ao percorrer suas principais palestras nos Estados Unidos e na Europa, demonstrar-se-á como Vivekananda concebe a religião universal sob a óptica da filosofia Vedānta.
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KODA, Retsu. "The Superconscious According to Vivekananda." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 1 (1998): 462–60. http://dx.doi.org/10.4259/ibk.47.462.

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Roy, B. C., and Daniel M. Tassin. "Second Vivekananda Bridge, Kolkata, India." IABSE Symposium Report 101, no. 12 (September 1, 2013): 1–9. http://dx.doi.org/10.2749/222137813808627280.

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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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Zhukova, Liubov Evgen'evna. "The philosophical views of Swami Vivekananda in the commentary on the Yoga Sutras of Patanjali." Философия и культура, no. 8 (August 2022): 24–37. http://dx.doi.org/10.7256/2454-0757.2022.8.37533.

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The article is devoted to the philosophical views of Swami Vivekananda, reflected in his commentary on the Yoga Sutras of Patanjali. The text under study is one of the few Indian commentaries on the Yoga Sutras translated into Russian. The object of the study is a widespread translation of the commentary, made and published by Ya. K. Popov in 1906. The popularity of yoga as a health-improving practice increases interest in its spiritual component, therefore, the study of Vivekananda's commentary on the Yoga Sutras seems to be an urgent task. The purpose of this article is to analyze Vivekananda's commentary for the authenticity of the transmission of the content of the ancient text and the reflection of the teachings of the Bengali thinker. Since Vivekananda's commentary on the Yoga Sutras has not been studied by domestic orientalists, and has not received comprehensive coverage in foreign studies, the results of his analysis contain scientific novelty. Using the hermeneutical method, it is revealed that the philosopher forms a commentary on the ancient text mainly to demonstrate the basics of his teaching. Vivekananda's work expresses his Orient-centric position, as well as the author's beliefs in accordance with the provisions of yoga to his contemporary science. Since the philosopher's views are in line with Advaita Vedanta, the ontological foundations of yoga are interpreted by him according to this philosophical school. The commentary of the late XIX century anticipates modern ideas of the healing potential of yoga and the superiority of experienced knowledge of the Divine, and also demonstrates the predictive talent of the Bengali thinker.
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S, Katyayani. "An Epistemology of Swami Vivekananda: A Comparative Approach." Philosophy International Journal 6, no. 2 (April 14, 2023): 1–7. http://dx.doi.org/10.23880/phij-16000293.

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Indian philosophy being profoundly rich from socio-political, economical, and spiritual perspective has a lot to offer. A lot many philosophies of different Indian thinkers have been probed into for the purpose of character and national building such as that of Kautilya, Gandhi, Nehru, M.N. Roy and likewise. However, there exists a plethora of thinkers whose philosophies have been not studied systematically or have been overlooked. It is owing to this research gap, that the paper is prepared with special attention to the teachings and philosophy of Swami Vivekananda who altogether gives a different perspective about life and its intricacies. This paper tends to explore the various socio-political concepts expounded by Swami Vivekananda which are relevant event today and if taken and deliberated upon seriously have the potential to resolve a lot many crises that are being faced by the Indian society. This is a qualitative study, examining the political philosophy of Swami Vivekananda through his works. The paper analyses the relevance of the philosophy in the then era as well as in the contemporary era with reference to western ideas and philosophy. A comparative approach is adopted in the paper to comprehend the differences as well as the similarities between the philosophy of western thinkers with that of Swami Vivekananda.
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V, Devi. "Bharthi and Vivekananda in Comparative Perspective." International Research Journal of Tamil 4, S-11 (September 10, 2022): 230–34. http://dx.doi.org/10.34256/irjt224s1133.

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A comparison is a way of expressing that one leadership trait is similar to and compatible with another leadership trait. Therefore, Bharathiyar and Vivekananda are united in their thoughts, actions, faith, patriotism, particularly Tamil patriotism, god worship, and so on. It is also admirable that all these qualities are inherent in both of them. Bharathiyar lived following Vivekananda. Both of them were multi-lingual, capable of making revolutions, had the power to finish what they intended, strived for the liberation of the country, and were energetic people like the sun. Vivekananda travelled all over the world; Bharathiyar lived in Tamil Nadu and puducherry. The life of an average person consists of many events, from birth to death. The events that happen in everyone's life do not become history, but the lives of these two great princes are history to be admired forever. This study compares and examines the impact of place, time, family life, and social influence on their lives.
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Dutta, Dilip. "Sustained human development as a psycho-social evolution from individuality to personality." International Journal of Development Issues 13, no. 3 (August 26, 2014): 188–203. http://dx.doi.org/10.1108/ijdi-06-2014-0050.

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Purpose – The purpose of this paper is to analyse how Vivekananda, in his quest for sustained human development, explores a new generation of humanity by combining some of the active and heroic personality elements of the West with the meditative and yogic personality skills of the East. Design/methodology/approach – Because of Vivekananda’s pioneering efforts in the last decade of the 19th century, ancient India’s Vedânta philosophy of human life, along with the Yoga system, has now become a common heritage of all mankind. Vivekananda’s assertion that a human being is potentially divine – one of the major tenets of ancient India’s Vedânta philosophy – has been used as the philosophical foundation of sustained human development. Findings – A psycho-physical human being’s initial individuality could be developed towards a psycho-social personality with its manifold existence by manifesting the aesthetic, ethical, heroic and spiritual possibilities lying hidden in an individual person. Originality/value – Persons with different degrees of higher assimilative qualities create different personalities. A psycho-social personality could lead to the path of sustained human development essentially by controlling its mind.
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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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Puradkar, Rina Avinash Pitale. "Vivekananda’ Perspective of Universal Religion: Introspection." Future Human Image, no. 10 (November 2018): 70–75. http://dx.doi.org/10.29202/fhi/10/7.

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Anand, Neha. "Life and message of swami vivekananda." Asian Journal of Research in Social Sciences and Humanities 11, no. 11 (2021): 308–13. http://dx.doi.org/10.5958/2249-7315.2021.00192.1.

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Klonsky, Bruce G. "A Comment on Gender and the Social Perception of Power." Perceptual and Motor Skills 80, no. 3_suppl (June 1995): 1162. http://dx.doi.org/10.2466/pms.1995.80.3c.1162.

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40

Karlekar, Malavika. "Book review: Reba Som, Margot: Sister Nivedita of Vivekananda." Indian Journal of Gender Studies 28, no. 2 (May 27, 2021): 310–13. http://dx.doi.org/10.1177/0971521521997935.

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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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Chattopadhyay, Alok Kumar. "Vindication of Vivekananda at the Marxist Failure." Journal of Development Research 14, no. 1 (October 2021): 1. http://dx.doi.org/10.54366/jdr.14.1.2021.01-05.

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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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44

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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45

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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Chauhan, Abnish Singh. "Vivekananda: A Study of Dialogues on Awakening." Poetcrit 35, no. 1 (January 3, 2022): 28–33. http://dx.doi.org/10.32381/poet.2022.35.01.3.

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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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Zhukova, L. E. "Philosophical and Religious Ideas of American Transcendentalism in the Teachings of Swami Vivekananda." History of Philosophy 28, no. 2 (2023): 47–59. http://dx.doi.org/10.21146/10.21146/2074-5869-2023-28-2-47-59.

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The article contains a comparative analysis of philosophical and religious views of the Indian thinker and public figure Swami Vivekananda and the philosophers of the American transcenden­talism movement. The author focuses on understanding by the intellectuals of various aspects of the Divine. As representatives of American transcendentalism, the most prominent figures of this movement are considered, in whose works the main transcendentalism ideas are expressed – philosophers Ralph Waldo Emerson, Henry David Thoreau and William Ellery Channing. Hermeneutical and historical-philosophical methods are used in the study. As a result, the obvious similarity of many positions in the teachings of thinkers is recognized, caused by common sources of their views. At the same time, significant differences in the views of Western philosophers and Indian thinker are revealed. They are represented in the ideas about the divinity of man, about na­ture as a metaphysical force, as well as in the question of the search for and knowledge of God. The conclusion about Vivekananda’s adequate comprehension of the works of American trans­cendentalists and his using of transcendentalism ideas for forming a masterful interpretation of the foundations of Indian culture for Western society is done.
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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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Loundo, Dilip. "O CONCEITO DE ṚṆA (DÍVIDA) NO HINDUÍSMO." INTERAÇÕES 17, no. 1 (April 30, 2022): 74–88. http://dx.doi.org/10.5752/p.1983-2478.2022v17n1p74-88.

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São bem conhecidas, no contexto dos estudos indológicos, as críticas do orientalista alemão Paul Hacker às interpretações ético-morais da ontologia não-dual (advaita) da escola Vedānta, apresentada ao Ocidente pelo monge hindu Swami Vivekananda (1863-1902). É objeto deste artigo evidenciar, através de referências às textualidades fundacionais do Hinduísmo, a compatibilidade intrínseca e inevitável entre a ontologia da não-dualidade e a plataforma ético-moral que informa as tradições do hinduísmo, em geral. Nesse sentido, o artigo analisa, em detalhe, a chamada “doutrina das três dívidas” que envolve, no contexto da terminologia ocidental, uma ética normativa polissêmica e a uma meta-ética. Com isso, fica, igualmente, evidente, a inadequação da expressão derrogatória “Neo-Vedānta”, atribuída por Paul Hacker à hermenêutica da escola Vedānta de Swami Vivekananda.
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