Social philosophy of Swami Vivekananda
by Baruah Debajit | 2017 | 87,227 words
This study deals with Swami Vivekananda’s social philosophy and his concept of religion. He was the disciple of the 19th-century Indian mystic Ramakrishna. Important subjects are discussed viz., nature of religion, reason and religion, goal of religion, religious experience, ways to God, etc. All in the context of Vivekananda....
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Chapter 2.1d - Social Reforms: Women Upliftment
[Summary: Social Reforms of Swami Vivekananda (d): Women Upliftment]
Vivekananda thought no society could prosper if it neglected its women. According to him the uplift of the women and the awakening of the masses must come first, and then only any real good come about for any country.Women should have the same status as men in society. If they cannot contribute their share towards social growth, society is the loser. Society cannot make progress depending on men alone. It has to harness the female power too. Giving a picturesque simile he said it is not-possible for a bird to fly on only one wing. He was struck by western women’s capabilities. He invited some of them to come and work in India–Mrs Sevier, Miss Josephine Macleod and a few others were among them. The most notable who served India till her death, working in every field of the country’s life was Sister Nivedita.
The condition of the Indian women during the 19th century is mentioned above. Early marriage, denying the educational facilities etc. badly harmed the Indian women. Vivekananda did not like that woman’s problems were taken care of by men. He believed that Indian women could solve all their problems themselves.On the Vedantic line Vivekananda says that in the highest reality of the parabrahman, there is no distinction of sex. We notice this only in the relative plane. And the more the mind becomes introspective, the more that ideal of difference Vanishes. Ultimately, when the mind is wholly merged in the homogeneous and undifferentiated Brahman, such ideals as this is a man or that a women do not remain at all. In their real nature there is no difference between man and woman, though outwardly this difference is seen between them.
Vivekananda gave importance on education as the only tool of mass emancipation. So far as the emancipation of women is concerned he was not deviated. He says “our part of duty lies in imparting true education to all men and women in society. As an outcome of that education they will of themselves be able to known what is good for them and what is bad, and will spontaneously eschew the latter.�[1] In fact great promises can not uplift the position of Indian women. He opines that in India attempt is not made to infuse the light of knowledge into the women. Vivekananda says that if the Indian women get the right sort of education, they may well turn out to be the ideal women in the world. He says, “One does not find any real endeavour in your country to get the women educated. You the men are educating yourselves to develop your manhood, but what are you doing to educate and advance those who share all your happiness and misery, who lay down their lives to serve you in your homes?�[2] Vivekananda says that though they have many problems, but none that are not to be solved by the magic word ‘Education�.
For the upliftment of the Indian women Vivekananda gave importance on education with special curriculum. In his view women of India should be taught religion, arts, science house–keeping, cooking, sewing, hygiene etc. Their education must be an eye opener in all matter. Ideal character must always be presented before the view of girls to imbue them with a devotion to lofty principles of selfishness. The noble examples of Sita, Savitri, Damayanti etc. should be brought home to their minds and they should be inspired to mould their own lives in the light of these. Along with other things they should acquire the spirit of valour and heroism. According to Vivekananda in the present day it has become necessary for them also to learn self-defence. With such an education women will solve their own problems.
It is to be noted here that Vivekananda gave importance on intensifying chastity which is their heritage, on women before imparting all kinds of education to them, so that they may develop a strong character by force of which in every stage of their lives, whether married or single, they will not be in the least afraid even to give up their lives rather than flinch an inch from their chastity.
According to Vivekananda, women are the living embodiment of Divine mother, whose external manifestation, appealing to the senses have maddened men, but whose internal manifestation, such as knowledge, devotion, discrimination and dispassion make man omniscient, of unfailing purpose, and a knower of Brahman. Vivekananda proposed to establish a women math in the Belur math. With this woman’s math a girls� school would be attached. Women would be taught there. He attributed the duty of teaching women to the educated widow and Brahmacharinis. The motto of the pupils of this math would be spirituality, sacrifice and self-control. And their vow should be service or seva-dharma. He says that if the life of the women of this country be moulded in such fashion, then only will there be the reappearance of such ideal characters as Sita, Sabitri and Gargi.
From the above discussion it has been surveyed that in Vivekananda’s view there was no difference between men and women. Though there is difference between them in their physiological structure but in the highest reality of the Parabrahman there is no distinction between them. Women in India during his time lived very base lives. Vivekananda tried to make everyone, specially the men, realise that for a proper development of the country women must contribute. Women in no way should be neglected. Again for their upliftment he preached his educational ideas. This was really laudable works done by Vivekananda.
Footnotes and references:
[1]:
[Complete Works of Swami Vivekananda] VOL.6, p-493.
[2]:
Ibid, p-488.