Collated by Tusar Nath Mohapatra
International Journal of Humanities, Art and Social Studies (IJHAS), Vol. 3, No.2, May 2018
93
PHILOSOPHY OF SWAMI VIVEKANANDA AND SRI
AUROBINDO A CRITICAL ANALYSIS
S. Lalitha
Asst Prof. of English, Meenakshi College of Engineering, Chennai
ABSTRACT
Sri Aurobindo, was an Indian nationalist, freedom fighter, philosopher, yogi, guru and poet. He joined the
Indian movement for freedom from British rule, for a while became one of its influential leaders and then
turned into a spiritual reformer, introducing his visions on human progress and spiritual evolution.
Swami
Vivekananda, known in his pre-monastic life as Narendranath Datta, was born in an affluent family in
Kolkata. His father,Vishwanath Datta, was a successful attorney with interests in a wide range of subjects,
and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other
qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated
from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western
philosophy and history. These, then the Shâstras, the Guru, and the Mother¬land are the three notes that
mingle themselves to form the music of the works of Vivekananda .The present paper brings out the critical
analysis of the philosophies of the two great spiritual philosophers and writers in a comparative style.
[PDF] Vivekananda and Vivekananda Kendra; A Critical Appraisal
CS Hota, S Panda - International Journal of Recent Advances …, 2021 - journals.resaim.com
7 days ago - Swami Vivekananda, a prominent figure of 19th century India has not only
being represented or misrepresented through his ideas and persona but he is being used as
an institutional assert. There are numerous institutions, both private and public, has been …
being represented or misrepresented through his ideas and persona but he is being used as
an institutional assert. There are numerous institutions, both private and public, has been …
Often the question arises what is the need to have
Vivekananda Kendra to fulfill the unfulfilled vision of
Vivekananda as we know Ramakrishna math and mission was
enough to carry the vision of Sri Ramakrishna Vivekananda
ideal. Unlike Vivekananda Kendra, Ramakrishna math gives
and overall evaluation of Vivekananda starting from
philosophy, literature, nation, religion and Indian situation. This
input open up the boundary of discussion. Of course it is often
accused or not beings critical to Vivekananda philosophy. This
hagiographic account really helps us to provide a base for
further discussions. Surprisingly Ramakrishna mission also
takes up seva, service and sangathan. In 1889 Vivekananda
himself serve the plague victims and that trend still goes on. So
for a common man it reminds us as a pertinent questions that,
why Kendra in spite of the presence of Ramakrishna math?
Somewhere other when we proceed further we see polar
difference between Vivekananda’s idea and Kendra’s idea.
Whereas Vivekananda talked about a composite plural Indian
society, Kendra lays its stress upon the idea of Hindu nation.
Vivekananda did not believe seva, puja or sanghatan to confront
with some other institutions or some other faith. The church of
Kanyakumari and Kendra’s confrontation is already pointed
out. Of course, Vivekananda did not want that glorious Bharat
born out or confrontation with other faith of religion. He was a
man for tolerance, openness, nonsectarian and a true Hindu.
Rainbow & the Other: Bipin Chandra Pal articulated with greater eloquence the idea of Swaraj
rainbowther.blogspot.com/2021/09/bipin-
Part II of the edition on “Gandhi and Swaraj” opens with Ramachandra Pradhan’s succinct explanation of how Gandhi’s theory of swaraj was fundamental lanation of how Gandhi’s theory of swaraj was fundamental to his thinking that carried part of a religious tradition that traces back to classical Indian scriptures. Then the idea is revived by the moderates and extremists. Pradhan correctly mentions the key figures in this development, giving Aurobindo his due by expressing the spiritual, not merely political, dimensions of the concept. B C Pal is mentioned but not given credit for his brilliant, extraordinary Madras speeches that clearly state as early as 1907: “The movement for Swaraj is not a mere economic movement [but] essentially a spiritual movement….” Pal thus articulated with greater eloquence the idea of swaraj than any of the other nationalist leaders (Pal 1907:
26–28, 72–73, 85–86).
Therefore, it is not the case, as Pradhan claims, that “of all the Extremist leaders,
Aurobindo alone could visualise swaraj in the form of absolute political independence” (p 72). Yet, Pradhan is correct that Gandhi conceived this core concept within a rich intellectual context of thought that was rightly termed by Aurobindo the “Indian renaissance.” Ghosh (1951: 39–40) and most recently, Nalini Bhushanand Jay Garfi eld (2017). The latter regrettably fails to mention B C Pal.
surprising that some ‘I know more than everyone‘ type devotees of d Mother claim that we shouldn’t believe in our Gods once we’re on d path of #SriAurobindo ! It was a different matter that Lord Ganesh too couldn’t fulfill all d demands of TM !!
https://twitter.com/Sanjays81301051/status/1436229685180993559?s=20
5th Asian Yoga Therapy Conference Topic: Integral Yoga of Sri Aurobindo Date: 21st September 2021 Time: 10:00 am to 11:00am SGT Register for the conference below! https://asianyogatherapy.com/conference-5.php… #AYTA2021 #asianyogatherapy #yogatherapy https://twitter.com/Ajay_Anadi/status/1436229716575359022/video/1
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Collated by Tusar Nath Mohapatra Director, SELF-2005, Savitri Era Religion (2006), and Savitri Era Party (2007)
Savitri Era of those who adore,
Om Sri Aurobindo & The Mother.
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