C h a p t e r I I I

M A N , R E L I G I O N A N D S O C I E T Y

John D e m y declare*, "Education is a process of

adjustment and therefore it must aim at helping to adjust

person to person. It is not a preparation for l i rc, but It is

life or growth.**1 By growth he means having an end instead or being an end. D e w * y advocates the claims of social l i f e , yet

he reasserts the value of the individual peraon. H e n c * jn M e

view, the educational effort must be directed to s e c u r e f o r

every one the conditions u n d e r which i n d i v i d u a l i t y j r , f t 1 /

developed. All the political as well as sociological thinkers

unanimously belief in an inevitable relation that exists

between man and the society. Society is r e a l l y a f a c t c

nature, but when considered apart, both society s u e i n d i v i d u a l

are abstractions. A n individual has three-fold v a l u e ; r.

significance - as a human personality as a cltisen and as a

producer of wealth. To realise these velues, education must

be planned to secure the full end harmonious development of

body, m i n d and soul. This will enable the individual uo serve

the purpose of personal living, civic zesponslbilit' and use­

ful employment.

Nevertheless a man's harmonious development cannot be

accomplished unless he shares cannon social relations wjtv

1. «I. Dswey, Democracy and Education, p. 49

other persons. His emotional development, his <ntell->ct .o'! maturity, his material comfort cannot be thought o * without society, Swami Vlvekananda's main object of educattor is tb» harmonious developnent of one's personality. Educational vision should develop the general attributes of ideal manhood and womanhood in a society. Viewed from this standpoint o' Dewey and Vivekananda, we should take into consideration both Social and individual aspects in order to arrive at compre­hensive view of education.

The importance of individual as a teekorwbl* entitv and the oomplex prcblem of relationship between the Individual and the society have been the subject of controversial dis­cussion from very early times and many thinkers have mad* various studies and put forth different theories on +-vc subject The theories regarding the relation between the individual and the society are given below :

1. Individualism2. S o d all *n3. Organism4. Zdsalism or Group mind theory.

In Individualist! emphasis is laid on regarding society as a mechanical and artificial institution and individual with full rights to farm his ideals, to Choose his way of lire for himself. The individual is allowed ample freedom that he can throw o?* all social ties that hinder his individual objectives

5 '

The concept of individualism though ol* in origin# gaineJi enormous strength from the doctrine Of Laissez-faire that arose in the eighteenth century. This doctrine found among others, a powerful advocate in Jfcnamy Bentham and John Stuart M-fii, the progressive political thinkers of his tine, who swayed th<* thought of many intellectuals and influenced a large rusher of institutions of the West in the nineteenth eenturv. individualim maintains that since every man is the best judoe o~ 1 - ̂ 0 1 n happiness# the more free he is le*t in his search for its attain­ment# the mere certain he is to reach it. Moreover sine® each man is equally entitled to happiness# all artificial ereimposed by government in the way of its realisation are necessarily evil. The individual is the centre of ell social Ufa. The state stiould leave him alone to determine M «* own destiny and fullest development of hie cepscities.2 Mj'j has laid emphasis on the fact that the Individual must be allowed maximum liberty to determine his own affairs because eve- restraint is antagonistic to his complete growth. The on?" justification for the existence of the state arises wh#»r n«lf» protection demands it or when one individual's action hampers the liberty of others. In his view the state exists to protect and not to promote.3 So ale© BentJham maintains that tho ' rdivi- duais are completely free to choose his own way of li*e. And

2, R.G, Gettell# Political Science# pp. 393-9*3. See J.s. Mill, On Liberty.

the So-called general happiness is simply the aggregate 3- t s

separate pleasures of the individual who compose i t . :.i. .us

view, "the individual i s the ultimate rea lity , and the society

or oomrounity i s a ‘ fic titio u s body*, having no existence apart

from the d tiaen s who compose i t , * 4

A d ose analysis reveals that individual tan recognises

ttie absolute freedom on the part o f individuals. The ditty of

the state consists in maintaining internal peace and order to

protect the eitiaan from external dangers. The stater ere

peonitted to lntsrdtexe es l i t t le as possible in the a f f r jr r of

free and self-conscious individuals. No doubt, the prjncJole of

individual!« p looks apparently very sound and attractive , l't

has the element to make individual vigorous in h is stru-toJe 'or

existence and thereby provides incentive t*> personal efficiency

o f the highest order. But When practically applied i n i-hr

fie ld s of economics and p o litic s , without proper restrictions,

i t allows unhealthy competition and blind selfishness. r i t

very often happens, the love o f personal gain ve il* tK correct

vision o f man and he is prone to run into dangerous va^a,

regardless o f the higher principles of l i f e .

Opposed to the theory o f individualism, sociali«n

regards society es organised unit, a* well as more Important

then the individuals, The individuals, according to th is theory.

4. J.P , Suae, A History of Political Thought, vgl. r rT, r . 29

•re subservient to the social and organisational welfare and progress. But socialism goes to the extreme in pointing out that an individual has no independent existence, apart from the society. Just as in a Chemical compound, the component elements lose their independence and individual merits, so also in the society the individuals merge with the social li^e by losing their independence. Society has full control over man, but man has no right over society. In fact socialist' is unique in asserting the significant role of society in human life but it is untenable in denying individual’s freedom altogether. Individual’s liberty is the sine qua non fbr social a^velopm— t.

Another theory believes in the organic relation betas— n man and the society. Spencer asserts thet society is libs ejt organ!— and it differs in no essential principle from other biological organ!— . Both esdiibit the same process of develop* ment. In the beginning they are simple in structure. *s they grow they become complex In striae tare. Spenser delves deer into this matter and explains it with the help of *n analooy.The different parts of human organi— are independent and yet ultimately dependent on the Whole organism. In lilee manner the differ— t individual mashers of Society depend one another and on the Whole society, m either ease there Is mutual dependence of parts* Ever; organi— is depsndsnt for its life and full performance on the proper co-operation and Interrelation of the — its* as society dep— da on its Individ— Is units, nevertheless as regards structure, growth and development both an* same, both

S7

p a s s t h r o u g h i d e n t i c a l s t a g e s o f g r o w t h # m a t u r i t y an d d t c a y .

I t i s c o r r e c t t o s a y t h a t t h e o r g a n i c t h e o r y i s b e t t e r

t h a n b o t h i n d i v i d u a l i s m a n d s o c i a l i s m . B u t i f s u c h o r g a n ic

r e l a t i o n i s o v e r e m p h a s i s e d i t m a y m a k e u s i g n o r e t h e e l e m e n t o f

c h o i c e t h a t i s i n v o l v e d i n h u m a n s o c i e t y . F u r t h e r m o r e t h e r e i s

n o r e s e m b l a n c e i n e s s e n c e b e t w e e n t h e m e m b e r s o f t h e f o c i s t y

a n d t h e c e l l o f a l i v i n g o r g a n i s m . U n l i k e c e l l s i n « o m a r i e e ,

t h e i n d i v i d u a l h a s h i s i n d e p e n d e n t e x i s t e n c e ar-* a l l h i s a c t i o n s

a r e n o t c o n t r o l l e d b y t h e s o c i e t y . I n t h i s s e n s e t *>r s o c i e t y i s■

l i k e t h e o r g a n i s m # b u t n o t t h e o r g a n i s m .

A c c o r d i n g t o t h e i d e a l i s t t h e o r y s o c i e t y i s a g r e e t e r

m i n d # n o t c o m p o s e d o f t h e i n d i v i d u a l m i n d s . S o c i a l r e l a t i o n i s

n e i t h a r m e c h a n i c a l o r a r t i f i c i a l n o r o r g a n i c . I t i s s p i r i t u a l .

S o c i e t y i s a n o r g a n i s a t i o n o f f r e e # c o n s c i o u s s p i r i t s / A c c o r d i n g

t o H e g e l # s o c i e t y a s m a n i f e s t e d i n t h e s t a t e i s a n a t u r a l o r g e -

n i m n r e p r e s e n t i n g a p h a s e o f t h e h i s t o r i c a l w o r l d p r o c e s s . T h e

s t a t e i s t h e D i v i n e i d e a o n e a r t h . A « i n d i v i d u a l h a s r e a l i t y

o n l y i n s o f a r a s h a i s a m a s h e r o f t h e s t a t e # l i v i n g a c c o r d i n g

t o t h e w i l l o f t h e A b s o l u t s . H e g e l t r i e d t o e x p l a i n c r e a t i o n

t h r o u g h t h e p r o c e s s o f d i a l e c t i c - t h e s i s # a n t i - t h e s i s a n d

s y n t h e s i s . T h e s i s g e n e r a t e s a n t i t h e s i s e h i c h c u l m i n a t e s i n

b r i n g i n g a b o u t h i g h e r s y n t h e s i s . P r o g r e s s l i e s t h r o u g h t h i s

5. E d d y A s i r v a t h a m # P o l i t i c a l T h e o r y , p « 3 8

6 . I b i d . # p . 2 9

constant changes caused by thesis, antithesis ~rtS eyrthesir. Nothing is constant or perpetual. It is an evergrowlne rrocess. Hegel's view of society and individuals is based on d i a l e c t i c a l

spiritualism. Man cannot live without the company C hir fellow beings nor can he develop innate potentialit i e r : r

isolation. Strictly speaking, in Hegel's view, di^erent minds are one, co-operating and having q u a l i t i e s i r corrron *.rr

Absolute or greater mind. The Absolute i s the organic v h - l e o r

finite experiences where unity i s more important than m l t i r i -

cityi the true life of the finite is the life of the 'rr-lute.

The,avowed aim of all thinkers is to remove the inequalities which reign supreme among the Individualr - n the society. Though the enlightened people of all ages have tried utmost to eradicate this problem by zeoasmending curtailment of wants and exaltation of poverty* the socialists do not however acespt facts of inequality and exploitation for granted and then proeeed to iron out differences. Rather they stand *br creating conditions in idtieh inequalities cennot grow and sustain them­selves. The socialists opine that if the means of production were in the hands of workers or the proletariat, covertv could have been eliminated. Ho doiftt it was a revolt agairsrt the evil and injustice of the eighteenth century social order, besed on the doctrine of individual!em Which were highlighted by the industrial revolution. It laid stress on the importance and value of social element in human relations. But such movement did not achieve any great success in their scheme of *ocl ̂

reconstruct Ion, for they recommended no precise and ' te'^-crt plans to replace the existing Institution!5 bv new -me®.

Karl M a n who criticised the Utopians in the ccmmuni st Manifesto# learnt a lesson from their failure wad also suggested how it could be changed into a better one. Sociali am may be o' different types. Marxists held the ▼lew that Merxlar social jam ia scientific while other types of socialism are pretentious bourgeois utopienion or simply bourgsois revj sloniwu Marxian socialism is based on certain pre-suppositions. nhmy nr'*(i) dialectical materialism# (ii) materialist interpretation of history# (iii) history of class-struggle as the key to the understanding of human history# and (iv) theory of ▼■"■'lur.

To Marx, soclallmn is to be achieved not reformations or eduction but through riolert armed and revolution ia to be led by the proletariat. T>«a 'iesthe means. The free trade and unrestrained eamnetj-M' -i ' - the capitalistic society will prepare the way for soe?->] >>tion.The aim ia elimination Of exploitation throuch cl •’as nfc\v'"~le and ultimate dictatorship of the proletariat ar-nirrt v ’ oppressors# colonialists, imperialists and vested «nhere*'*-!-.It not only aims at establishment of classless society ’̂ sed on equality of opportunity for all, equality of s o d ’" st-ms# equal rights and priyileges but also lays stress on wo-*1'. *"rcm each according to one’s capacity' to each acco-dinr t onr *- needs. It stands for scientific exploration of nrtr-f’'

resources ard utillsinr them t-> m*et the growi no need? -c social i n d f l s *

To Man# human history is the history of the dialectic.And es such class-struggle is a historical necessity. Thoughclass-struggle is inevitable, Marx visualised a classlesssociety# where there would be equality of all people, equalrights and privileges# with equei obligations and duty, el Inina-tion of all tyranny. Capitalism idiiCh is a *orm of Imperial ismia the greatest ensmy of the people and stands in the w«y o*ecMnunisen whose ajn is pesos# equality and social justice. Tnthe view of Marx this class-struggle will cone to nr end bvbloody revolution brought about by proletariat against therulinr capitalist classes of society. Marx has, no dmfv*-,accepted Hegelian view in principle but at the place or J*ea(the mystic god) he regarded "economic forces as the r>r“dnminant

-8dynamic agency of human society and its history." Ko-oowr Karl Marx gives socialism and thereby the whole labour- -war-ert of our day a scientific foundation. This is clear fr~n ♦-he following utterances of Karl Marx, "Since labour is the source o* all wealth, no one in society can appropriate wealth ^respt as the product of labour. Therefore t* he hiinsel* '•n*s net «ork# he lives by the labour of others and also acquires v-•c r ’turt by the expenses of the labour of others."7 8 9

7. V.G. Afanasyev# Marxist Philosophy# up. 209-2248. S.D. <3upta, Simple Study of Sociology# jb. 319. Karl Marx, Selected Works, vol, 3, p. 13

61

Accepting this socio-economic as sail »s humanistic viev o'Marx, Vivekanande declared himself to b* a socialist, in ona

of his lattsrs written in 1896, Vivakanenda said, "i am a

socialist not fcseauss I think it is a perfect system, but half a loaf is better than no bread."10 Taming to tha socio- aooncmic condition of India during tha last part o' ninataanth century Vivekanande opinad that by virtue of tha axisting economic condition of tha day, tha poor ware becominc poorar

and tha rich richer. Ona class of nan want on manufacturing articles of utility and comfort, either by manual or intellec­tual labour. A second class took upon themselves the charge of

protecting thorn «nd proceeded to exchange these things. And it so happened that a band of fellows *ho were very clever under­

took to taka these things from one plaoe to another and on the plea of remuneration timer took tha major portion of the profit as their dna. Ona ploughed the land, the second protected it txm being robbed, the third took it to market and the fourth

bought it. The protector came to bo known as the king and the person who took it to the market was tha merchant. Both the persons prof itsd most, without doing any labour. The poor farmer who produced the article had often to go without meal enea a day. Kart Mam, in the west gave the same idea whan he said, "in tha present day society, the instruments of labour are tha monopoly of the capitalist class, tha resulting depen­dence of tha working dess is the causa of misery and servitude

10. C.W.S., vol. VI, p. 351

in *11 it* fen**."11

— i H«r* mi find • striking resamiblanos between views of^▼i^Scanande and Rarl Marat. Both felt for the working class /intensely and possessed the humanistic attitude towards social thought. But unlike Marx, Vivekaaanda had a great faith in the existence of soul or immortality of soul and the fact of cycle of birth or transmigration of soul etc. Marx denied the existence of soul, its antenatal or pre-natal existence, s.

Radhakrishnan once said. "In its concern for the poor and the lowly# in its dem«nd for a more equitable distribution of wealth and opportunity, in its insistenc* on rational equality, it (Marxian) gives us a social message with Which all idealists are in agreement. But our sympathy for tha social progrmmnes does not nsosssarily commit us to the Marxian philosophy of life, its atheistic conception of ultimate reality, its naturalistic view of man and it* disregard of the saeredness of personality." By socialimn Swami Vivekananda means a pattern of life in which the individuals set freely and spontaneously for the good of the whole. To quote his words ; "The individual's lift is in the life of the idiole, the individusl's happiness is in tha happiness of the whole; apart from the whole# the individual's existene* is Inconceivable -

11. Karl Marx and f . Engels, op.cit.# p. 1512. Dr. S. Radhakrishnan, Rsllgion and Society, p. 25

63

tills it an eternal truth and Is the bedrock on tiiich ths u n l w s o Is built.*13 Hors Vivekananda wants to build up tho individual not only on tbs basis of sodsl morality but also on tho concept of Admits view of Ilfs. In his rlow, no reformation can coma from ths outside world, but from inside ths mind. With a revolutionary spirit ha addrssass ths refor­mers# "To tha reformers I will point out that I am a graatar reformer titan any of them. They want to reform only llt+ls bits# I want root and branch reform# Where we differ is in the method. Theirs is ths method of destruction# mine is that of

construction. *14

The challenge to the capitalistic thought has come from madam eoci»li*o of the caraunlst end noit-caemunist varieties. Ths oonstent snd ooemon theme of both types of social i n is the end of exploitation of man by men. The mein difference between cossnmists end aocielists relates to the non-eceeptanoe# by socialists# of economic deteaainims and class-ear edfoeetsd by eossnmiets. Vivstonende'e eoeieUst vision of e nun ewploitetive society can be traced to the Upaniseds and tha Oita which expound the spiritual equality of man in the light of ona Atman# Divina Self# present in all. The teaching sgsinst greed in ell tha world religions ia

socialistic in operation.

13. C.W.S.# voi. 4# p. 46314. Ibid.# vol. 3# P. S13

64

Vivekananda is in troth * prophet o f » i w world rlew. He has a social philosophy of his own# though ha has not loft a *Das Capital* liles Karl Marx. Reformation lias in tha basic knowladga as to how power. wealth and Wisdms Aould ba bast used to remove thi conflict batwsan tha ruling powar and atm*m

psopla. As Swsmiji ©beervea, "Wisdom# knowledge, wealth# "an, strength# powers and whatever also nature gathers and provides us with# are all only dor diffusion# Whan Ota "ament of need is at hand,*15 Suffering comas due to our ignorance of this noble truth. Awakening of society haa to ba brought about by the ceaseless activity of mankind. And for that purpose proper education is needed# To quota his words t ^Thou art ona with this Universal Islng and as such# etery soul that exists is your soul and every bo<fr that exists is your bodr. and in hur­ting anyone# you hurt yourself# As soon as the current o* hatred is thrown outside whomsoever it hurts# it aleo hurts yourself# end if lows comes out from you it is be«nd to come back to you# lbr 1 m the universe# this universe is my body.I am the infinite only I "a not conscious of it now, but i m

struggling to get this consciousness of the infinite# andparfeetion will ba reached Whan full consciousness of this

>16Infinite comes.**0

Therefore the foundation of Vivekananda** socialim# is different fro* that of Marxian socialism idiich has Its basis in

15. Ibid., vol. 4, p. 46416. Swsmi Vivekananda, Thoutftts on Vedanta, pp. 19-20

65

materialim. The social idealogles of Swornl Vivekananda h*r* thalr coots la tha Advalta view of reality. To quote hla words : •Socletie* should he moulded upon truth and truth has not to adjust Itself to society. If such a noble truth as unselfish­ness cannot toe practised In society* It Is better for men to give up society and go Into the forest.*17 Vivekananda recesmende only that form of society where the highest truth can be held by all, practised by all, lived by all. For truth does not pay homage to society ancient or modern. Society has to pay homage to truth. To bring this noble ideal into toeing, the entire social order has got to be reconstructed. Solution has been laid down by him from the Intrinsic educational horison. For It Is ths true knowledge of reality that dispels the darkness of Ignorance bringing privation In man and ths society.

kith the eye of a great prophet, Swaml Vivekananda foresees that tha read ths Host Is travelling, with its many ways and branches, will lead nowhere. Though freedom and competition develop the best talents In mem, yet undue emphasis on matarlallstie and mechanistic world view fades their vision of reality. To save this priceless quality from erosion Vivekananda prescribes for tha West uashakafcl*, adamantine truth of Advalta Vadanta, which is the cultural root and heritage

17. C.W.S., vol. 2, p. 84

of India# utterly unknown to the West. It is this task of awakening of the human spirit from the sleep of ignorance and delusion that Swaniji accomplishes in the east end the west.Thus while Marxian view of life is partial, Swsmi Vivekananda with his spiritual outlook gives the full view of life.

/ Vivekananda reminds the human race of its divi neorigin, ney his divinity way direct him to his rightful and noble destiny. Yet material comforts are not kept out of bounds# they should be eubordlneted or checked. Religion and science ere to be co-ordinated and harmoniead. Between the two, the struggle persists from the dawn ef the human history. All attempts at peaceful living have eluded the greep o f wen- kind. With e vision# rooted in science and logic vivekananda haa re-oriented Advaita Vedanta of Sankara with humanitarian thought of Buddha. Vivekananda realise! that socialism is to be based on freedom and not historical determinism. Hence he tells us to t^ct care not to set up a class strife between the poor peasants# the labouring class and the wealthy classes.Hi# historical studies have led him to build up s doctrine o' class struggle Which ia completely different from Marxian view of class struggle.

To Vivekananda# the two forces of materialism and splrltuallmn in turn prevail in society, When spirituality ascends there ia greater recognition of the rights and liberties of the common man on the basis of the recognition o' divinity

fi 7

in each. It is obvious that privileges of all type* break down in suCh • society. Here therefore there is greater class harmony. But when materialism ascends, there is sky-high dmsand fo r prlTlleges by the strong, by the priest, by the ruler, by the wealthy over the weak and the poor and these periods are periods of intense class struggles. Class-struggle Is therefore a characteristic of the materialistic phase of society only. Vivekaaanda*s goal is achievement of a kind of classless society. So he has not encouraged class-struggle. He declares boldly "Up India, and conquer the aorld with your spirituality, "'he only condition of national life is the conquest of the world by Indian thought. "i® m the weet the problems are not poverty or illiteracy. There the main problem is to find the true meaning of life and existence, to satisfy the hunger of the soul for higher forms of happiness. Vedanta not only points to higher levels of happiness and consciousness but teaches how these could be attained. It is true to say that India's problem is predominantly socio-economic. Swsmiji is confident that by properly putting the life giving principles of Vedanta into practice the individual, social and national problems of India can he aolved in the best way possible. Vivekananda's penetra­tive vision delves daep to know the iiherent fact as regards social customs of Indie. Here the problem of poverty is made complicated by including the poorest people among the loumst caste*

18. ibid., vol. 3, p. 277

A* is well-known, in Vedic India, men ware dividedinto four classes or varnaa, Brahnana, Kshatriya, Valsya endSudra. The word varna which in later Sanskrit indicated caste,is used in the Rigveda to distinguish the Aryans and non-Aryans and no where indicates separate sections in the >ryan

19community.

Oradueily it gives riss to ssperete division in the Aryan ccerumity Itself. In the Bhagved Oita ws read that the Lord has divided the whole h m a n race into four classes accor­ding to their qualities and works.20 In the Vedlc society, these dlffiirent social classes performed their respective duties with a view to the wsll-being of society. Yet these Social classes at first did not form e rigid and unalterable social stratification but latar on baceme a rigid hereditary vaxna system in Hindu society. The different qualities and works of thsss lour classes are thus described. The duties of Braheans, Kshatriyaa, VUiahyas, as also of Sudras, are divided in accordance with their nature - bora qualities. Peace, sel*- rastrelnt# austerities. Purity, forgiveness and uprightness, knowledge, direct intuition and faith in god are the natural qualities of the Brahmin. Of the Kshetriy«s bravery, energy, fortitude, dexterity, fleeing not in battle, gift end lordli­ness ere the nature-born qualities. Agriculture, protection o*

19. R.C. Datta, Civilisation in Ancient India, vol. i, p. 6520. Bhagvadgite, IV.13.

m

cows, merchandise, and various industries axe the nature-born duties of the Vhishyas. Conscientiousness in Manual service is the nature-feorn duty of the Sudras. A man attains perfec­tion by performing those duties which he is able to do.21 That is the original idea behind all casta distinctions among the Hindus. Admitting caste distinctions Mahatma Gandhi once said, "it is a very good institution. It has dona much good to the country, it must be preserved.22 But at the sametime ha warned us by saying teat defect in tee caste system should be removed.

According to Vivekananda, caste system has created ar. efficient organisation of society. But it must not create class frictions and factions. In his view, caste system must not be rigid. Sometimes it leads to ' untouchabillty'. it retards tee growth of solidarity and brotherhood among men in the society by separating one class from the other. Swamiji is not in favour of total and permanent abolition of tee caste system. Total break-down of caste syatma is neither daslrtele nor practicable. All tee castes tried not only to fulfil their own allotted duties but also to maintain the ideal of organic unity. And there lies the utility of caste system.But tee situation gradually changed in course of time. •ith the accumulation of wealth in the hands of a few men o * privileged classes, the lower classes became the stejoct of

21. Ibid., XVXXX, 41-4522. The Collected Works of Mahatma. Gandhi, vol. 3, p. 325

70

inhuman torture and humiliation. When caste v»s a mobile system, based of guna and ha ana - quality ar>d duty and permitted its practitioners to evolve higher and higher, it was dynamic and vital. But when it became rigid, hereditary and dominated by e privileged aristocracy, the society was filled with endless sociological pestilences and problems. Almost all religious

movsnents from the time of Buddha downwards have been directed against caste and they at* all successful more or less but most successful wee Lord Buddha, m VlvSkanand* s words, "He Buddha) preached the most tremendous truths. He taught the very gist of tha philosophy of the Tbdas to one and all without distinction, he taught it to the world at large, because one of his greet messages was tha equality of man. Men ere all equal. No concession there to anybody, Buddha wee the greet preacher of equality. Every man and woman has the earns right to attain spirituality - that wee hie teaching.*2* Indeed in the history of the world nobody thought for equality of all and nobody loved mankind better than he.

A# e preacher of Vedantlc view of equality Viyekananda wanted total abolition of tha cruel and unjust social customs due to a misinterpretation of real Mete system. Moreover •Don't touch!an is a kind of mental disease. Kick sueh customs out," he says. Even Mahatma Sandhi*s lifelong movement has

23. C.W.8., vol. 6, p, 28824. Ibid., vol. 7, p. 244

centred round this eminent issue - 'Untouchable Harijane*. ~r

his view, they are the backbone of a nation, to retard their growth is to retard national development as well. A war> or & nation cannot proceed towards prosperity, by enjoying privilege over others. Atleast there tfiould be equal law and justice or

all. Therefore in the words of Vivekananda, "Absolute sameness ss to external jbans and positions can naver be etta'nei. hat can be attained is elimination of privilege."2*

Nevertheless in his view the chief cause of India's degeneration has been the monopolising of the whole education and Intelligence of the land among a handful of men. Swami Vivekananda says, "So long as the millions live in hunger and ignorance I hold every men s trad tor who having bean educated at their expense, pay not the least heed to thm," in this way both Karl Marx and Swami Vivekananda take bold step against all privileges, against all inequality of status and social injustice. While Marx strives to achieve eradication of exploitation by fercible overthrow of all existing social conditions, Vivekananda looks at the same problem from a different angle of vision end as such the solution offered by him becomes different from that of retrl Marx.

There is another distinctive mark in Vivekananda * s aocial thought. The solution of our national problem does not

25. Ibid., vol. 1, p. 43526. Ibid., vol, 5, p, 56

lie In bringing down the higher but raising the lower up to

the level of the higher. The ideal at one end is the irahmin and the ideal at the other end is the candela, and the whole Work ia to raise the candela up to Breton in. Slowly and slowly you find more and more privilege granted to them.

Vivekenanda appealed to the upper cl as sea of society to empress not only lore and sympathy *br the Sudres but also fbel themselves as belongings to the same body as that o' th~ Sudres. Vlveltanaitde thinks that ail Hindue irrespective of caste can attain the ideal of Brahsilnhood by a study of

Upsnleads and leading a spiritual Ufa. Hindus belonging to different strata of society must accept the Brahmin ideal for eliminating the differences between castes altogether. This is What Swamiji meant by 'levelling up* process. T0 quote his words, "Our ideal is the Brahmin of spiritual culture ard

renunciation. By the Brahmin-ideal What do I mean? I mean the ideal Brattonln-ness in Which worldliness ia altogether

absent and true wisdom ia abundantly present. ”h«t is the

ideal of the Hindu race." And to attain this ideal the soul has to grow and expand by salf-kxtowletdge alone, Eventually no reform is at all poeaibla, if the individuals are denied of full freedom of thought and action. "Treedam is the only

27. Ibid., vol* 3, p. 2*528. Ibid., vol# 3, p# 1*7

x

condition of growth; take that off, the result is degeneration,"29

Swamiji goes on to say that there is the law, laid on each one of us that we must make progress without stopping and that from the higheet men to the lowaet pariah, everyone in this country has to try and become the ideal Brehnin. This v©d»ntic ideal is applicabla not only in India alone but over the whole world. Thus with firm conviction Vivekanenda observes, "T am

neither a eeete breaker, nor e mere aoelal reformer, ~ hnve nothing to do directly with your caetee, or with your social reformation. Live in any casta you like but that is no reason why you should hate another man or caste. It is love and love alone th*t 1 preach and 1 base my teaching or the great Vedantlc truth of the suneness and omnipresence of the soul of the universe."30

To Vlvckananda trut religion is privilege breaking end not privilege making as has been said by Karl Marx. '“'is historical studies have led him to believe that almost all great religious teachers tried to break down the barrier o* privilegee. "Religion cannot live in sects and society ... . Religion does not consists in erecting temples or buildings churches or attending ptfelic worship. It is not to be found in books or in words, or in lectures or in organisation. Religion consists in

29. Ibid., vol. 5, p. 2330. Ibid., vol. 3, p. 194

r e a l i s a t i o n . T o V i v o k a n a n d a , r e l i g i o n i s n o t s c r i p t u r e -

b o u n d n o r l e c t u r e - b o u n d , i t s t a n d s f o r s p i r i t u a l u n f o l d n e n t

a n d n o t m e r e c r e e d s a n d r i t u a l s . ' R e l i g i o n i s t h e m a n i f l a a t a -S 2t i o n o f t h e Q i v i n l t y a l r e a d y i n m a n , ' s a y s V i v o k a n a n d a . T h u *

V h e n K a r l M a r x r e g a r d s r e l i g i o n ' a s t h e o p i u n o f t h e p e o p l e *

V i v o k a n a n d a s u b s c r i b e s t o i t i b r h e a l s o d o e s n o t b e l i e v e i n

S o - c a l l e d i n s t i t u t i o n a l i s e d r e l i g i o n . T h i s i s c l e a r *ratr. h i s

o w n w o r d s . " I f y o u w a n t t o b e r e l i g i o u s , e n t e r n o t t h e g a t e

o f o r g e n i e e d r e l i g i o n . " 9 3

R e f e r r i n g t o t h e i g n o r a n t , h e s e y s l i k e M a r x . " R e l i g i o n

i s w i t h t h e s e p e o p l e a s o r t o f i n t e l l e c t u a l o p i u m e a t i n g . " 3 4

M a n i f e s t a t i o n o f d i v i n i t y s o t s m a n f r e e f r o m t h e

c h r y s a l i s o f i g n o r a n c e . I l l u s i o n s a n d i n f a t u a t i o n s e x i s t w h i l e

i g n o r a n c e © f o n e * a t r u e n a t u r e l a s t s . I t i s i n d a r k n e s s o r

d i m l i g h t t h a t g h o s t s a r e a e e n . b u t n o t i n t h e b r i g h t c l e a r

l i g h t o f t h e d a y . R e l i g i o n , f a r f r o m b e i n g a n * i l l u s i o n ’ o r

' o p i a t e * d e s t r o y s e l l i l l u s i o n s e n d d s l u s i o n s b y e s t a b l i s h i n g

m a n i n h i s t r u e s e l f - l u m i n o u s i n f i n i t u d e . S u c h r e l i g i o n o u t ­

g r o w s t h e c r a d l e s o f b o o k s , d o g m a s , c h u r c h e s , t e m p l e s , r i t u a l s

a n d o b s o r v e n c a s . R e l i g i o n " i s n o t i n b o o k s , n o r i n t h e o r i e s .

31

3 1 . v o l . 4. P P . , in3 2 . S ) i d s i v o l . 4. P * 3 5 8

3 3 . 3 b i d ## v o l . 1# P . 4 7 4

3 4 . I b l d e g v o l . 1. P . 6 3

't isnor in dogtias, nor in talking, not even dn reasoning.being and becoming."55 Vivekananda looks at religion - '" c t r *>very different angle. He aims at applyinr religion to solvethe day-to-day problems of man and thus making religior *powerful instrument for social change. As he says, ” C< all

the forces that have worked and are still working to would

the destinies of the human race, none, certainly, is morepotent than that, the manifestation of ihich we call religion.A H social organisations have a background, somewhere, the

workings of that peculiar force, and the greatest cohesi veImpulse ever brought into play amongst human units h*s been

3fiderived from this power."

In ffcct Marx and his followers have taker religion to mean supernaturallam, rituals and dogmas. But such a narrow

view of religion is inadequate to hiwian aspirations. *r-> Vivekananda, no man is born into any religion, but everv "an has a religion in his soul. He accepts that part of religion

only which integrates men, nations and the races. a s sue*- m s constant theme is * altruistic service alone is religion. Priest-craft, in his view, is the name of a systn* o r rrivileges claimed on the grounds of spiritual superiority, in one o* his lectures Swemiji exhorts, "Root-up priest-creft fiw the old

religion and you get the best religion in the world.*37 Thus

35. ibid,. vol. 3. P. 253

36. ibid.. vol. 2. p. 57

37. Ibid., vol. 4. P* 368

here we find that the difference between Marx and Vivekananda with respect to religion is fundamental. While Vivekananda ha* made a deer water-tight compartment between true religion and

priest-craft# Marx has made a mess of the two. in the words of Vivekananda# "Priest-craft in its nature is cruel and heart-

less. Religion goes down Where prlest-creft arises."

Vivekananda is one of the greatest revolutionaries ir m odem India to say that priaet-curaft has no meaning. One should pray for oneself to realise god and not through ? priest or a middle men. In feet Vivekananda accepts every­thing of life - its goods and odds but he cannot tolerate

hypocrisy and tyranny. To him# religion is one and that Ip Vedanta though paths are many# according to the different

groins of people* Vedanta is not the pigeon-hole of a single creed to which all minds have to be thrust. There is ample room for all classes of people from the lowest peasant to the highest mystic who sees god as the uncreated light in his own heart*

Vivekananda does not refer to religion either as an

institution or an association or a social groqp; he refers to the spirit of religion* Be suns up the two theories that have gained some acceptance amongst modem scholars regarding the origin of religion in the following lines to propose his own

38* Ibid.# vol* 1# p* 428

39* V. 6u9cunaxan Hair (ad*)# Swami Vivekananda# the Jduoator,p. 81

7

theory » "Either man goes to seek for the spirits of hi s ances­tors* the spirits of the dead, that is, he wants to jet a glimpse of what there is after the body is dissoved, or, he desires to understand the power working behind the stupendous phenomena o f nature. Whichever of these is the ease, one thing is certain, that he tries to transcend the limitations o* the senses. He cannot remain satisfied with his senses; he wants to go beyond them."40 This idea of 'going beyond* or 'transcen­ding the limitations of the eases* is best expressed by the Upanisadic concepts of 'Mukti* (freedom) and Furnata (fullness). Jesus Christ calls it 'perfection* * "*e ye therefore perfect, even as your father Which is in heaven is perfect.*41 ”hj s feith in something beyond - a sqper being or the supreme being or a higher self - pervades all varieties of religions. From this perspective religion is the relationship between man and the stper human power he believee in and feels hlmsel* to be dependent on. hn this sense religion Is the expression of the eternal metaphysical craving of human nature.

Vivekananda says, "What I want to propagate is a religion that will be squally acceptable to all mindsr it must be equally philosophic, equally emotional, equally mystic, and equally conducive to action ... .To become harmoniously balanced in all these four directions is my ideal of religion.1*4

40. Ibid., vol. 2# P. 5941. Matthew, 4842. C.W.S., vol. 2, pp. 387-88

We must distinguish between Tattvem, the ultimate truth vhl<-t

is absolute and Katam, 'opinions' about it which are re?eti*e.

The trouble comes when people mistake the relative 'or ***>absolute. All individual religions are aspects of the oneReligion, which stands for self-realisation of the eternalrelation between the eternal soul and Eternal Sod. 'herVivekanawte pleads for a Bhlversal Religion, he nwr* not n new

religion but a new attitude towards all religions, ;ind hespeaks on behalf of* not his own religion, Hinduimn, bur '

all religions without any exception, "ft will he a religionwhich will have no place for persecution or Intolerance in its

polity. Which will recognise divinity in every mar and woman,and whose whole scope, whose vAiole force will be created in

43aiding humanity to realise its own true, divine nature.""The Christian is not to become a Hindb or a Buddhist no- a

Hindu or a Buddhist to become a Christian. But each mu**- assimilate the spirit of the others ard yet preserve M * individuality and grow according to his own lav,’ of growth."*4 To Vivekananda, religion is practical throurh and through. The

essence of Hinduism lies in its spiritual idealism V M c u In

the words of Swamiji is the last word of religion ard thought

end the only position from which one can look upon all religions

43. Ibid., vol. 1, p. 1944. Ibid., vol. 1, p. 24

and sects with love. In Bhagvad gita sri Krishna sa-rs, " fb.o

soever cones to me through what so ever path I reach M-. • »>.imen are struggling in tho paths which ultimately lea -1 to the Eternal."**

In one of his letters# Vivekananda writes# "we went to lead mankind to the place Where there is neither Vedas nor Bible nor the Keren# yet this has to be done by hamonjsin*- the Vedas# the Bible and the Koran."*® The religion which ’riv«Vamende wants to teach is the religion of the Vedanta and th~ Hnarisads - the religion Which looke upon men as the veritable manl'estation of god. Paying highest tribute to the Vedanta or Hinduism Vivekananda exhorts, "Ho religion on earth preaches th<* 3 i n rdtv o f hxrnanity in such a lofty strain as Hinduism, and no igion on earth treads upon the necks of the poor and the low in such a fashion as Hinduism. The Lord has shown me that religion le not in fault# but it is the Pharisees and Sadducees in Hinduism,

4 *7hypocrites, who Invent all sorts of engines o' tyranny." Vivekananda visualises the fact that so long religion regains in the hands of the chosen few# or of a body o' priest?, re real change comes to man in both individual and collective li*e. Throughout the ages there have been various methods of upl luting the masses. But Vivekananda*s plan for the uplift of the

45. Srlmat Bhagvad Oita, IV.2.46. C.W.S., vol. 6, p. 41647. Ibid., vol. 5, p. 15

is most constructive, practical and comprehensive. <- touches the vital cord in this matter - the religion *hich according to him is the innermost core of education.

For centuries in India religion is used mainly to explain ewey the world or as the means of escaping from its bondage. But Vivekananda aims at applying religion to solve the day-to-day problems of man as well, H# is the first great Indian thinker of modem times to apply the principles of religion to solving the national problems and making religion a powerful instrument for social change. He asks us to go back to the Upanisads. The religious stream had run clear during the age of the Upanisadsj it became muddy during later centuries by the introduction of countless taboos and superstitions 5.1-d cock-and-bull stories. He says, "Go back to your Upanishads, the shining, the strenthening, the bright philosophy, ar ' r»rt from all these mysterious things, all these weakening thinns. " 48

He further declares, "And the Upanishads are the great mine o f strength. Therein lies strength enough to invigorate the whole world; the whole world can be vivified, made strong, energised through them. They will call with trumpet voice upon the weak, the miserable, and the downtrodden of all races, all creeds,•nd ail sects, to stand on their feet and be f*ee. ^reedor, physical freedom, mental freedom and spiritual freed-*- *r*» the watchwords of the Upanishads."4®

48. Ibid., vt>l. 3, p. 22549. Ibid., vol. 3, p. 238

81

Spiritual principles had been lying hidden in the profound and vast ooaan of Hindu culture, Sri Ramkri shna first churned them out through his stupendous spiritual efforts. But it was the genius of Vivskenanda that has demonstrated their significance in bringing about a spiritual renaissance for the world and epochal social changes in India. The traditional Hindu concept of life is that it is the bondage of the spirit, in matter# end the goal of life is to escape from this prison- house of matter, Vivakananda holds that life is not a prison but a battle-field# and every man has within him enough strength to come out of it victorious. His message to all suffering humanity is a message of strength and hope. His doctrine of strength is based on the potential divinity of man. "Men are taught from childhood that they are weak and sinners. Teach them that they ere ell glorious children of immortality ... . Say to your own minds# "I am Ha# I am He” ... . That is the truth? the infinite strength of the world is yours."50

It is evident that while Marxism seeks to satisfy physical needs alone# the neo-Vedantie movement of Rmtferishna Vivakananda is all-pervasive end seeks to satisfy both physical and spiritual needs fully. The ultimate aim of both is to transcend the limits of ego-centric sphere and enter gradually the limitless realm of universal thought end cosmic unity. ?t is this reading o f Indian system of society that enables

50, Ibid,# vol. 2# p, 87

B2

Vivskansnda to declare that the national Ideals of India are renunciation and service. Hindu social orders and systems of ethics are made subservient to the demands of the spirit. °n the concept of this aspect of our social philosophy Vivekananda •nphatlcally declares* "Oh Ibdia - Forget not they marriace, thy wealth, thy life - are not for sense pleasure, ar^ not for they individual personal happiness, forget not that thou art born as a sacrifice to the Mother's altar, forget not that thev social ordsr is but ths reflux o f the universal mother, forget not that the lower classes, the ignorant, ths poor, the illi­terate, ths cobbler, the sweeper, are they flesh and blood, thy

.51brothers,"

Only ths realisation of spiritual oneness with all,can develop universal love. It is bliss and freedom at theasms time. And it is due to ths bliss of infinite thatVivekananda makes no distinction between races, creeds, castes,nations or semes. The whole world is M s hems. Let us repeatM s words, "What is India or England or America to us. '*e are

.5 2the servants of that god who by the ignorant is celled Man. Nevertheless ths service performed in ths right spirit o' Karma-yoga becomes wonhip of 'Siva in Jivs* and it is one of the most effective means of self-purification and god-

51. Ibid,, vol, 4, p. 48052. Ibid., vol, 8, p. 349

realisation. Lord Buddha preached th* same idea when he sai a,

•Be good and do good to others'. Here being good does not

mean that man were bad at first but to both Vivekananda and Buddha purity and goodness are man's real nature and to re g a in

that, is the main object of religion and life. With sympathetic catholicity of outlook he says. "Cut off the word 'help' eror

your mind, you cannot help, it is blasphemy ... yo u worshi p . "

This enthralling remark brings out clearly Vivekananda* s unique contribution to sociology from the practical point o f view. Social sarvica and religious worship become identical. He has given a new meaning, value and dimension to Vedantic r e l i g i o n ,

which for centuries lost all their practical significance. Vivekananda regards all activities that help a man in manifes­ting his potential divinity as religious. His definition o f

religion is broad and comprehensive in the sense that i t

includes ell our activities, if done in the right spirit - even

those of a doctor, engineer, farmer, lawyer or businessmen.

In this way Vivekananda revives old spirit o f Vedanta

and remoulds It to solve problems o f the modem world. Marx and socialists talk of political and economic freedom d i s ­

regarding its spiritual aspect. Result is moral c r i s i s in a l l

fields of activities. Raja Ram Mohan Roy. KaShab Chandra -Sen,

Iswarchandra Vidyasagar and o t h e r social reformers o f th e

second half o f the nineteenth century worked hard fo r c u lt u r a l

53. Ibid., wol. 1, p . 15

R4

revival Ian la modern India. Bub none have said - Here is the hrto of the wheel of India's misery. So it is left to Vlvekananda to diagnosis It properly. Vivelcananda becomes successful In this respect in pulling out the real cause of India's degeneration which lies In reviving lost individuality in the masses. To quote his words* “The only way to bring about the levelling of castes is to appropriate the culture, the education Which is the strength of the higher castes.

Thinking of the miserable condition of masses in India as contrasted with that of Europe ha says, 'What mada the dlffarenea? Education was tha answer I got.'*® To Vivekanand, education is an affactive tool in social reconstruction. He, therefore, lays enormous emphasis on tha cause of education on national lines, so that ancient Indian spiritual cultural can be revitalised. A great nation-builder of modem India that he is Swami Vlvekananda wants us to learn from the West, politics, economics, sociology, industry, science, technology lfer material well-being. But at the same time with a heart ftill of love and concern fbr our future, he strlkee a note of warning, that if in our erase for westernisation, we happen to give up religion we shall become extinct as a nation, a* a race.

Vlvekananda's concept of socialism is not based upon materialism though ha wants economic emancipation for all. ”o

54. Mirvedananda, Swami Vlvekananda on India and her Problems,p. 70

55. C,W,S,| vol• 5, p» 153

him, "spirituality is tha true basis of all our activities inK glife." Here is a study in depth. We talk of democracy in

terns of equality of right# equality of opportunity# equality of justice on political and economic grounds. We never plaoe this concept on religious or spiritual ground. Vivekananda with firm faith has placed this concept of democracy# eqvality on the Advaita philosophy of oneness of God, divinltv in individuals# identity of man with God-head. This is higher# broader and stronger than any concept of democracy baeed on political# social or economic grounds. "The democratic principle of giving value to the individual has its firm roots here." From the lowest worn that crawls under our feet to the highest beings that have ever lived - all have various bodies, but have one soul. When this idea aones to our mind# then alone come perfect happiness and perfect love. Universal sympathy and universal love xaiee man above everything of thi e mundane world. Here lies the uniqueness of Swami Vivekananda who has wonderfully harmonised the path of selfless service with the petit of knowledge. According to him spirituality and selfless eervics are compleBMntery ideals of the Vedanta, and Advaita Vedanta is capable of bringing into harmony all religions, only When both Spirituality and service are regarded as twin principles of this order.

8 *

56. Ibid., vol. 1# p. 5057. Ibid., vol. 6, p. 76

96

Virakanenda's approach to spiritual education charac­terises his rare vision to unify all relic ions of wsrld, cutting across all differences. Hence there is no need of fanatical quarrels over religion. And since divinity ar.d perfection are one and the same, there is no antithesis between reli-ion and education. Religion is that discipline or the way of life which enables a nan to make a change in his owr nature to let the divine in him manifest himself. Religion im plies * '^ ith

in the ultimacy of absolute spiritual values and a way of li^e to realise than. Society must Of course provide for economic well-being and physical comforts. But the final aim will be the development and manitestation of perfection, nothino else. The social procaas and educational ideas always go band in hand, "By the state token individuals are in large part what they are by virtue of what they share in communication with others. Bach la so much a part of tha other that wa may regard society as s category Uhich actually transforms physical and animal nature into what it is.*58 Nevertheless, man, society and aduoation are correlative. They are rether complsmentarv to one another. In the words of Brufcaeher, "it is an affair of seaing how others behave %id of recognising and identifying feeling of others with feelings of one's own. Each is indis­pensable to the other."59 Mahatma (Sandhi's concept of

58. John Dewey, The Social as a Category, Monist 38, 176April, 1928

59. John Brttoaeher, Modern Philosophies of Education, r . 9

k'7

Sarvadoya is based on lova« it proceeds on the Sect that a sarvadoyi will also be prepared for Maximum possible sel ■ - sacrifice for the good of others. Qartdhi asserts that a mar of unceasing love is a perfectly enlightened man." Indeed by being devoted to the service of others and by getting our heart purified by such work# we will attain the vision of all beings as one self. In Buddha, Vivukananda has visualissd a heart as wide as the ocean. Throughout hie life Buddha preached the good of all living beings including men end women with a heart as wide as the ocean. Vivtfkananda says, "The life of Buddha has an especial appeal ... He was bora for the good of men. ... Throughout his life he never had a thought for himself. How can we ignorant selfish, narrow-minded hunan beings ever understand the greatness of this man?"®1

Viveksnande*s message is a beacon light to ail. He accepts ell that is good in ell activities of men, re-facts what is base and derogatory to the soul; moulds end rertiapes the entire structure of society for opening up newer vista of life. To him society as e whole forme e part of the 'Divine continuum' end every socially useful work is oonnectsd with this continuum. As long as man does useful social service, he is expnessinc through himself the glory of the spiritual substratum o' his being and there is no alienation for him. It is while i man

60 The Collected works of Mahatma Qandhi, vol. 12, p. 376 61. C.W.S., vol. 1, pp. 116.118

indulges in a narrow, selfish act that t h e divine c o n t in u u m in

him becomes clouded and he gets alienated from M r s o u r c e .

Therefore if we give our work a spiritual turn, we vri? 2 r e t

everything that can b e got in religion. I t is easy ; r. the

beginning# it is easy in the middle# because we b e c i r t o n e t

Joy. And it is easy in the end, since we realise t h e u l t i m a t e

Reality. By serving others as manifestation of <3od, p e o r l e

will get the highest realisation. The realisation " W *.r.

man is not the beginning of religions enlightenment# i t i r

fulfilment of our spiritual pursuit. If we reflect deanl-/ on

Karma-yoga as interpreted b y Vivakananda and also b y Or-'

Krishna in the Oita we find that selfless action is the dynamic

side o f spiritual freedom# Which is already an acmrrll shed

fact. Service in a detached spirit is the outer side o * spiri­

tuality and knowledge is the inner side. Unless one has rade

his soul wholly free from the distracting influences of egoifm

and narrow individuality, he is not to be called a perfect Karmayogin.

Dogmatism of natural sciences gives undue weight t r

the evidence of o u r senses. It raises doubt about everyth? nr

that is supernatural. By abnegating the world of fai+h

altogether# it discourages the enquiry into the inner worth

o f m a n and into the realm of human values and brings fertv a

materialistic outlook on lift - an outlook Which la the root

cause of ell human sufferings. According to Visakananda, while

we should be on our guard against unreasoned faith, we should

m

also preserve the spirit ©f religion. Htwan c i v i l 3 * ? t i o r

cannot run the risk of giving up religion *rom the mod il li r«*. As Vivekananda says. "It (religion) brings to w»n stem# 3 life. It has made mac that he i * and w i l l make o' thj e hueer animal a god ... • Take religion from hcm&n society and *k*t will remain? Nothing but a forast of brutes ... ."®2 a great desideretum of the present ege ia the unity or hw.«r<ty '“-spite all diversities. The only wSy to mutual rec*r“. l<w- harmony among men is to find a common ground of h »ar relation­ship that trenscends all distinctions of colour, creed, nations, lity and so forth. The recognition of the unity of the individual self with the Supreme Self provides such a ground. This is the retienale ef ethics end spirituality.

The purpose of education is to liberate the min'* of the pupil from the bondage of environment, to rerove hie cul­tural isolation. Sot in doing ell this we should take ears not to destroy the individuality of the pupil, for that ensures his spiritual essence. According to Vivekananda. within every man thara is an idee end the external men is the maulfeetation of this idea within. Likewise every nation has a correspond inn national idee. Our educational schmnes Should be so planned as not to interfere with the core of spirituality **tose satoodi. meet the Individual is.

12. Ibid*, vol. 2. p. 4