Vol. XL No. 41 October 09, 2016
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Thinking Together

Swami Vivekananda emerged as an iconic saint-philosopher who is credited for bringing a new momentum to the process of Hindu revivalism in the 19th century.  The Hindu nationalists spearheaded by RSS and its affiliates have and continue to project Swamiji as the leading light of militant Hindutva.  The CPI(M) and the Left have not taken it upon themselves to confront his ideas in a vigorous manner.  Why is it so?

Biswajit Ghosh, Kolkata

 

ANY Marxist approach to critically evaluate historical personalities who have profoundly influenced contemporary thinking begins with a basic tenet.  This involves the location of their life and work in contemporary context.  It is, therefore, erroneous to judge Swami Vivekananda in the light of the present reality; particularly more so, on the basis of Hindu nationalism’s claim to trace him as their ideological ancestor. 

Hindu nationalism’s attempt was highlighted by the VHP’s 1993 celebration of the centenary of the Chicago Congress of Religions where Vivekananda made his debut.  It is understandable that their bid was to claim the Patriot-Prophet as one of their own. 

However, Swami Vivekananda (1862-1902) though a spiritual figure and his personal quest was defined early in life as a quest for ultimate realisation. He sought its fulfilment as a disciple of the saint, Ramakrishna. The Ramakrishna order of monks which he set up shared his faith in the guru. But Vivekananda refused to propagate their very special perception.

Vivekananda emerged during the second half of the 19th century in a Bengal which was going through a cultural and intellectual churning.  With Kolkata as the capital of colonial British India, there was an all-round dynamism and reform which marked the milieu. Therefore, the way his role has been interpreted in India sprung directly from the cultural insecurity of middle class Hindus of the times.

The role of Vivekananda is extremely nuanced and often fraught with apparent contradictions. While there is a self-consciously Hindu orientation in this agenda, but only upto a point. More importantly, he rejected with contempt the central planks in the propaganda of Hindu reaction. The fact that he had an equal lack of regard for the Babu-sponsored reforms has obscured that act of rejection. His agenda for national regeneration was unique for his time and that explains much of the contemporary, as well as, later misinterpretations of his objectives.

Swami Vivekananda’s image as the champion of militant Hinduism derives above all from his mission in the USA and Europe. But one needs to emphasise that he certainly did not go to the USA primarily with the object of propagating Hinduism. Quite explicitly in a letter to Mary Hale, he states: “In fact I came here with the object of quietly raising some funds; but I have been caught in a trap, and now I shall not be left in peace.

He spoke passionately about the confrontation between religious faiths.  “My master used to tell us that Hindu, Christian etc  are but different names (of the same truth). They are barriers to fraternal feelings between human beings. We must first try to break these down… Even the best among us behave like monsters under their evil influence. Now we have to work hard to break these down and we will surely succeed.”

He also had a clear critique about different strands of contemporary Hindu reaction.  While they question his right to be an ordained monk with his non-brahmanical origins who did not observe ritualistic taboos about food etc, he unequivocally rubbished these views. 

“When was I an orthodox Puranic Hindu?  I have read carefully into our scriptures and find the spirituality and religion are not for the Sudras. Even if he observes the taboos about food etc. and journeys abroad, he does not acquire any merit. It is all wasted effort. I am a Sudra and a mleccha – why should I bother about all that?”

Similarly, he castigated popular practices of organised Hindu religion.  “Today there are bells (for the worship), tomorrow there will be trumpets in addition and the following day yak tails will be waved... and people are regaled with 2000 absurd tales; the wheel, the mace, the lotus and conch shell; the conch shell, the mace, the lotus and the wheel etc. etc. …Whether the bell should be rung on the right side or the left, whether the sandal paste mark should be placed on the forehead or some other part of the anatomy; people who spend their days and nights in such thoughts are truly wretched. And we are the wretched of the earth and are kicked around because our intelligence goes no further.”

In continuation, his indictment rings a contemporaneous note.  “Ten million rupees are spent to open and close the temple doors at Kashi and Brindaban. Now the deity is changing his attire, now he is having his meal, or maybe he is providing pinda for all the ancestors of the stupid bastards (the priceless expression he used in Bengali is atkurir beta, ie, sons of barren mothers) and all the time the living god perishes for the want of food, for want of education. The banias of Bombay set up hospitals for the bed bugs. No matter if the human beings die (for want of care)… A mortal sickness is abroad in our land. The entire country is one vast lunatic asylum.”

On several social evils, he was equally emphatic.  “I deeply despise the custom of child marriage… Our people are paying for this grievous sin. I shall be an object of contempt to my own self if I support this monstrous practice directly or indirectly… I must kick hard with all my might at the inhuman custom known as child marriage.”

Finally, there is no doubt that Swami Vivekananda was undoubtedly a spiritual icon, but he is far from the masthead for Hindu revival.  The Ramkrishna Vivekananda movement stemmed the tide of reforms towards a more secularist orientation.  But the cult of Ramkrishna (his Guru), like the Vaishnavaite movements of the 19th century, stimulated an upsurge of bhakti, a recurrent and characteristic phenomenon of Bengali social life. 

Therefore, it is clear that while we will have to critique his philosophical spirituality, but at the same time, many tenets of his ideas can become potent weapon for taking on contemporary distortions of Hindu communalists and chauvinists.