Ques) Explain Vivekananda’s ideal society?

How will cultural nationalism be useful in

Ans) The ‘Ideal Society’, to be understood, first and foremost, has to begin with the Practical
Vedanta. Vivekananda’s Practical Vedanta has the characteristic of a two dimensioned
theory. His Practical Vedanta can be rendered and understood both as an abstract as well as
concrete, spiritual and, at the same time, societal. It can be assumed that, in order to
understand and analyse Vivekananda’s ‘Ideal Society’, an attempt at defining and interpreting
the meaning of ‘ideal’ would serve our purpose. ‘Ideas’ and ‘ideals’ are two important words
that are interconnected and, invariably both the terms have some similarity of meaning. In
simple usage, an idea can mean the content of cognition, an intention. On the other hand,
ideal can mean a mental image or conception of something wished for, something one wishes
to attain. However, an ideal is usually presented in abstract terms while ideas may become
ideal and are usually presented as concept or form. An ideal, therefore, could be a concept,
which one hopes to attain or realize. Having understood the term ideal, now endeavour would
be to study how Vivekananda understood society. We can derive from this quotation an
important aspect of Vivekananda’s understanding of society, which is individualistic and
socialistic. Moreover, religion, or in other words, spirituality plays a major part in it.
Societies should be, says Vivekananda, moulded upon Truth, and Truth has not to adjust
itself to society. For Vivekananda, the progress of human society must be informed and
directed by sensitiveness to spiritual values. This gives one the impression of the way in
which Vivekananda understood society in particular and nation in general. With such a view
in mind, we shall move on towards analysing the ‘Ideal Society’. The starting-point to
understand this would be to understand caste as explained by Vivekananda. In order to
simplify it, Vivekananda divided society into two castes —the higher caste (Brahmin,
Kshatriya and Vaishya) and the lower caste (Shudra). He justifies his contention by saying
that in the history of the world, the three upper castes had, in succession, ruled the society. He
views that all the three upper castes had their turn. And now, it was the turn of the Shudras to
have their rule in society. He opines that the other rules had been experienced, but found
unsatisfactory; and it was a time for the Shudras to have their turn, if for nothing else, for the
novelty of the thing. his is indicative of the fact that Vivekananda was conscious of the
presence of caste, and also its importance. His ‘Ideal Society’ was based on caste. But, for
him, caste, which is opposed to the Vedanta philosophy, is a social custom, the outgrowth of
political institutions and a hereditary trade guild. For Vivekananda, in his concept of the
‘Ideal Society’, there will exist only one caste, for the lower will be raised to the level of the
higher. That is, all the castes will be elevated to the highest level of the Brahmin. It also gives
the impression that the society should try to overcome the lapses of the four periods of the
past, yet preserve the advantages of each period. The ideal at one end is the Brahmin and at
the other is the Chandàla, and the whole work is to raise the Chandàla to the status of the
Brahmin. These were the qualities Vivekananda wanted for his ‘Ideal Society’. Yet, we must
remember that he was against social westernization. He said India should grow according to
her traditions. He said reform is not the answer, but the growth on national lines. But is such
‘Ideal Society’ possible? Vivekananda did not give a direct answer. Yet, in his attempts to
realize his ‘Ideal Society’ he brings forth valuable suggestions that he thought would be
adequate to realize what he envisaged. He demanded the practical realization of oneness by
having faith in oneself, self-confidence, compassion for one’s fellow beings and tolerance.
This oneness, the essential ideal of Neo-Vedanta, is what Vivekananda desired as the first
step. Secondly, he felt that elevation of the masses was another step needed for the realization
of the ‘Ideal Society’. He also stated that the spirit of equality, freedom, work, and energy
should be ensured without hurting the religious beliefs of the masses. The masses are to be
given their lost individuality. They are to be educated. When they will be educated,
Vivekananda believes, they will identify the agents of social oppression and understand the
hollowness of the so-called superiority of birth claimed by the high castes. As mentioned
earlier, Vivekananda did not believe that caste system was part of religion; in fact, he wanted
people to know that it was a social system necessary to maintain stability. The third step that
Vivekananda suggested is the application of religious ideals into society. He did not,
however, forget to mention that religion should be kept within its proper limits and that must
give freedom to society in order to grow.
Swami Vivekananda’s Nationalism is associated with spiritualism. He linked India’s
regeneration to her age-old tradition of spiritual goal. He said, “Each nation has a destiny to
fulfil, each nation has a message to deliver, each nation has a mission to accomplish.
Therefore, we must have to understand the mission of our own race, the destiny it has to
fulfil, the place it has to occupy in the march of nations, the role which it has to contribute to
the harmony of races”.
SWAMI VIVEKANANDA’S VIEWS ON NATIONALISM: Swami Vivekananda’s idea of
nationalism is based on the two cardinal features of Indian spiritual culture :- 1. Humanism
and 2. Universalism The nature of his nationalism is not materialistic but purely spiritual,
which is considered to be the source of all strength of Indian life. Unlike western nationalism
which is secular in nature, Swami Vivekananda’s nationalism is based on religion which is
life blood of the Indian people. ENLIGHTENED NATIONALISM: The basis of his
Nationalism are- Deep concern for masses, freedom and equality through which one
expresses self, spiritual integration of the world on the basis of universal
brotherhood.“Karmayoga” a system of ethics to attain freedom both political and spiritual
through selfless service. PILLARS OF NATIONALISM Swami Vivekanand- the forerunner
of indian renaissance- interpreted religion as a universal experience of transcendent reality,
common to all humanity. It frees religion from the hold of superstitions and dogmatism, and
makes religion the highest and noblest pursuit of supreme freedom, supreme Knowledge,
supreme happiness that is accomplished by realising one’s ATMA as part of PARAMATMA.
SWAMI VIVEKANANDA ON RELIGION : Swami Vivekananda believed that there is one
all dominating principle manifesting itself in the life of each nation. According to him,
religion had been the guiding principle in India’s history. He maintained that in each nation
as in music there is main note, a central theme, upon which all others turn. Each nation has a
theme: everything else is secondary. India’s theme is religion. Social reform and everything
else are secondary’. RELIGION- A CRUCIAL THEME He worked to build the foundations
of a religious theory of nationalism because religion, according to him, had to be made the
backbone of the national life. He believed that the future greatness of the nation could be
built only on the foundations of its past greatness. He strongly believed that the Indians
should be proud of their glowing history, tradition, culture and religion and should try their
level best to reform them. The awakening of the spirit of India was the goal for young people.
Hence he advised them to ‘arise, awake and stop not till the goal is reached’.
PATH TO A BETTER INDIA :According to Swami Vivekananda, national spirit in India
could be developed by young people by devoting their life to social service and national
awakening. It was the duty of the educated Indians to make its knowledge available to the
people in their oneness and solidarity. He exhorted Indians not to get involved in the divisive
issue of race and language and imbibe the spirit of unity.
MESSAGE TO YOUTH: Swami Vivekananda said, “My faith is in younger generation, the
modern generation. They will work out the whole problem like lions….” This view of
cultural nationalism thus helped swami Vivekananda to reach his goal of an ideal society.