Vivekananda and Ramakrishna on Sikhism: Difference between revisions

From SikhiWiki
Jump to navigationJump to search
No edit summary
 
(10 intermediate revisions by 2 users not shown)
Line 1: Line 1:
SWAMI VIVEKANANDA'S inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century.
Swami Vivekananda (January 12, 1863–July 4, 1902) was born in an aristocratic Bengali Kayastha ( Brahmin and Kshatriya) family of Calcutta in 1863. Born Narendra Nath Dutt, Vivekananda was the chief disciple of the 19th century mystic Ramakrishna. Both Men were influential figures in the Bengali Renaissance, as well as the Hindu renaissance during the 19th and 20th centuries.


In America Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.
From relative obsurity Vivekananda came to the attention of the Western world after his participation in the 'Parliament of Religions' held in Chicago, Illinois (USA) in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, made a great impression in Europe and America.


In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda.
In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.


The Swami's mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soulstirring language of poetry.
In the course of a short life of thirty-nine years Vivekananda authored four treatises on Hindu philosophy: ''Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga.''


The natural tendency of Vivekananda's mind, like that of his Master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West, Americans in particular.
==Vivekananda & Ramakrishna's views on Sikhism==
Writing about  Sri Guru Nanak Dev Ji, Swami Vivekanand wrote:


In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities-and those, too, in the midst of acute physical suffering-he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems, and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami's native land, but also in America and in other parts of the world.
'''Guru Nanak was born in the sacred land of India. He gave a message of love and peace of the whole world and preached the same through his teachings. He was full of affection for everyone and his arms were always outstretched as if to embrace the whole world. There was no difference between a Hindu and a Muslim for him. He was common Guru to all. He was the Guru of all human race. '''
:::::::::(Reference: The complete works of Swami Vivekanand Vol. III page 366)
'''Swami Vivekanand was greatly influenced by the wonderful custom of propagation of consecrated water administered in Khalsa that whenever he used to write a letter to anyone; he used to give a high place to the ovation written by Sri Guru Gobind Singh Ji, “ WaheGuru Ji Ka Khalsa WaheGuru Ji Ki Fateh” '''
:::::::::(Reference : Vivekanand’s Letter No. 207)
'''The unequalled sacrifices made by Guru Gobind Singh Ji for the sake of Nation and humanity always used to prevail on Vivekanand’s mind.'''


Swami Vivekananda once spoke of himself as a "condensed India." His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. William James, the Harvard philosopher, called the Swami the "paragon of Vedantists." Max Muller and Paul Deussen, the famous Orientalists of the nineteenth century, held him in genuine respect and affection. "His words," writes Romain Rolland, "are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!''
:::::::::three above quotes thanks to: www.sikhquotes.org
 
Vivekananda's Master, Ramakrishna  was born in Bengal during the reign of [[Maharaja Ranjit Singh]]. Born in a poor Brahmin Vaishnava family in rural Bengal, he became a priest of the Dakshineswar Kali Temple. Ramakrishna is said to have also experimented with other religions, notably Islam and Christianity, and said that they all lead to the same God.
 
---------
---------
Vivekananda is said to have had  great respect for the [[Sikh Gurus]]. However his respect was said to be because of his belief that the “Gurus of Sikhism were the reincarnations of King Janaka of ancient India.”
 
Swami Vivekananda had his own reasons for his admiration of [[Guru Gobind Singh]] ji. In the confusing sentence below:
:He believed that the Guru brought on the “Sikh sect revival by his initiation when he re-Hinduised Mohammendan converts and took them back into the Sikh community.”
 
From the above we can see that by having former Hindus who had been converted to Islam (including circumcision) take part in the Sikh initiation of [[Pahul]] that Vivekananda clearly thought that Sikhi was a sect of the Hindu religion. Vivekananda did spend time in, Nainital, Almora, Srinagar, Dehra Dun, Rishikesh, Hardwar and the Himalayas.
 
From these two statements it can be seen that both Vivekananda and Ramakrishna had a limited knowledge of the Sikh religion, Sikh history and with their deaths having occured in 1886 and 1902, both men were clearly unaware of the Sikh political events of the early 20th Century. Most likely if Vivekananda had visited a Sikh Gurdwara they would have seen practices that were removed from Gurdwaras when Sikhs took over control of their houses of worship in the first half of the 20th Century. Clearly Swami Vivekananda believed that Buddhists, Sikhs and Jains were all Hindus.
 
To prove his point Vivekananda listed the common points shared by Hinduism and '''its sects''': Sikhism, Buddhism and Jainism.
 
# All these religions see Om or omkar as a sacred word and is commonly used in the beginning of their mantras or sacred invocations. In Sikhism Om is called as [[Ek Onkar]]. (see also [[Onkar]]
# All these religions believe in the existence of the soul and its rebirth in different bodies.
# The ends or aim of all these religions is the liberation of the soul from the bondage of matter or Moksha. The Hindu Moksha and the Jain Nibbana and the Buddhist Nirvana is one and the same thing.
# All these religions believe in the law of karma , or the law of cause and effect.
# Vegetarianism is considered a virtue in all these religions.
 
 
In the book ''Identity and Religion: Foundations of Anti-Islamism in India'', by  Amalendu Misra:
:Misra has written that Vivekananda approved Sikhism as a separate religon. He admired Sikhs for rising against Islamic powers and religon in india. He described  Guru Gobind Singh as a creative genius (whose life was) centered around his latter religious-political exploits against the Mughal Empire. Equally strong was his praise for the Marathas, who rebelled (against) Mughal power Keeping them from  gaining a foothold in the Deccan (the Southern part of India). The heroism shown by Shivaji and Guru Gobind Singh was a tribute to Hindu power.
 
So even in this book which is on Anti-Islamism in India the author  writes that Vivekananda approved '''Sikhism as a separate religion''', yet in his last sentence he says that Guru Gobind Singh's heroism was a-- '''tribute to Hindu power'''.
 
It is unclear whether the author or Vivekananda sees Guru Gobind Singh's heroism as a-- '''tribute to Hindu power'''.
::::::::::Above section excerpted from an article in Sikh Review [http://www.sikhspectrum.com/112004/swami.htm]
-------------
-------------
 
Vivekananda held that no one can be truly free until all of us are free. Even the desire for personal salvation had to be given up, and only tireless work for the salvation of others is the true mark of the enlightened person. He also stress among his devotees the practice of  Brahmacharya (Celibacy).

Latest revision as of 20:20, 19 February 2010

Swami Vivekananda (January 12, 1863–July 4, 1902) was born in an aristocratic Bengali Kayastha ( Brahmin and Kshatriya) family of Calcutta in 1863. Born Narendra Nath Dutt, Vivekananda was the chief disciple of the 19th century mystic Ramakrishna. Both Men were influential figures in the Bengali Renaissance, as well as the Hindu renaissance during the 19th and 20th centuries.

From relative obsurity Vivekananda came to the attention of the Western world after his participation in the 'Parliament of Religions' held in Chicago, Illinois (USA) in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, made a great impression in Europe and America.

In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.

In the course of a short life of thirty-nine years Vivekananda authored four treatises on Hindu philosophy: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga.

Vivekananda & Ramakrishna's views on Sikhism

Writing about Sri Guru Nanak Dev Ji, Swami Vivekanand wrote:

Guru Nanak was born in the sacred land of India. He gave a message of love and peace of the whole world and preached the same through his teachings. He was full of affection for everyone and his arms were always outstretched as if to embrace the whole world. There was no difference between a Hindu and a Muslim for him. He was common Guru to all. He was the Guru of all human race.

(Reference: The complete works of Swami Vivekanand Vol. III page 366)

Swami Vivekanand was greatly influenced by the wonderful custom of propagation of consecrated water administered in Khalsa that whenever he used to write a letter to anyone; he used to give a high place to the ovation written by Sri Guru Gobind Singh Ji, “ WaheGuru Ji Ka Khalsa WaheGuru Ji Ki Fateh”

(Reference : Vivekanand’s Letter No. 207)

The unequalled sacrifices made by Guru Gobind Singh Ji for the sake of Nation and humanity always used to prevail on Vivekanand’s mind.

three above quotes thanks to: www.sikhquotes.org

Vivekananda's Master, Ramakrishna was born in Bengal during the reign of Maharaja Ranjit Singh. Born in a poor Brahmin Vaishnava family in rural Bengal, he became a priest of the Dakshineswar Kali Temple. Ramakrishna is said to have also experimented with other religions, notably Islam and Christianity, and said that they all lead to the same God.

Vivekananda is said to have had great respect for the Sikh Gurus. However his respect was said to be because of his belief that the “Gurus of Sikhism were the reincarnations of King Janaka of ancient India.”

Swami Vivekananda had his own reasons for his admiration of Guru Gobind Singh ji. In the confusing sentence below:

He believed that the Guru brought on the “Sikh sect revival by his initiation when he re-Hinduised Mohammendan converts and took them back into the Sikh community.”

From the above we can see that by having former Hindus who had been converted to Islam (including circumcision) take part in the Sikh initiation of Pahul that Vivekananda clearly thought that Sikhi was a sect of the Hindu religion. Vivekananda did spend time in, Nainital, Almora, Srinagar, Dehra Dun, Rishikesh, Hardwar and the Himalayas.

From these two statements it can be seen that both Vivekananda and Ramakrishna had a limited knowledge of the Sikh religion, Sikh history and with their deaths having occured in 1886 and 1902, both men were clearly unaware of the Sikh political events of the early 20th Century. Most likely if Vivekananda had visited a Sikh Gurdwara they would have seen practices that were removed from Gurdwaras when Sikhs took over control of their houses of worship in the first half of the 20th Century. Clearly Swami Vivekananda believed that Buddhists, Sikhs and Jains were all Hindus.

To prove his point Vivekananda listed the common points shared by Hinduism and its sects: Sikhism, Buddhism and Jainism.

  1. All these religions see Om or omkar as a sacred word and is commonly used in the beginning of their mantras or sacred invocations. In Sikhism Om is called as Ek Onkar. (see also Onkar
  2. All these religions believe in the existence of the soul and its rebirth in different bodies.
  3. The ends or aim of all these religions is the liberation of the soul from the bondage of matter or Moksha. The Hindu Moksha and the Jain Nibbana and the Buddhist Nirvana is one and the same thing.
  4. All these religions believe in the law of karma , or the law of cause and effect.
  5. Vegetarianism is considered a virtue in all these religions.


In the book Identity and Religion: Foundations of Anti-Islamism in India, by Amalendu Misra:

Misra has written that Vivekananda approved Sikhism as a separate religon. He admired Sikhs for rising against Islamic powers and religon in india. He described Guru Gobind Singh as a creative genius (whose life was) centered around his latter religious-political exploits against the Mughal Empire. Equally strong was his praise for the Marathas, who rebelled (against) Mughal power Keeping them from gaining a foothold in the Deccan (the Southern part of India). The heroism shown by Shivaji and Guru Gobind Singh was a tribute to Hindu power.

So even in this book which is on Anti-Islamism in India the author writes that Vivekananda approved Sikhism as a separate religion, yet in his last sentence he says that Guru Gobind Singh's heroism was a-- tribute to Hindu power.

It is unclear whether the author or Vivekananda sees Guru Gobind Singh's heroism as a-- tribute to Hindu power.

Above section excerpted from an article in Sikh Review [1]

Vivekananda held that no one can be truly free until all of us are free. Even the desire for personal salvation had to be given up, and only tireless work for the salvation of others is the true mark of the enlightened person. He also stress among his devotees the practice of Brahmacharya (Celibacy).

Retrieved from "https://www.sikhiwiki.org/index.php?title=Vivekananda_and_Ramakrishna_on_Sikhism&oldid=86564"