Swami Vivekananda, the 19th-century spiritual luminary and founder of the Ramakrishna Mission, was a fierce advocate for social reform within Hinduism. Drawing from his lectures, writings, and travels, he challenged entrenched orthodoxies, promoting a vision of Hinduism rooted in equality, spirituality, and national upliftment. His views remain profoundly relevant, offering a blueprint for dismantling divisive practices while embracing universal truths. This article explores his key perspectives on sacred texts, social evils like untouchability, historical events such as the Parliament of the World’s Religions, his international engagements, and his thoughts on Buddhism’s role in Hindu evolution.
Table of Contents
Vivekananda’s Views on the Manusmriti and Upanishads
Vivekananda regarded the Manusmriti—a foundational Dharma Shastra text prescribing social norms, including caste hierarchies—as antiquated and unfit for modern times. He declared that “the old Smritis (such as the Manusmriti) are now obsolete. It is time to write a new Smriti according to the need of the present age.” He further critiqued it as the work of “men of limited intelligence,” riddled with fallacies and biases that no longer served humanity’s progress. In stark contrast, he extolled the Upanishads as the timeless core of Hinduism, describing them as the “kernel of the Vedas” and a repository of profound spiritual wisdom on the soul, divinity, and human unity. For Vivekananda, the Upanishads embodied Vedanta’s essence, transcending ritualism and discrimination, and he urged followers to draw from them for genuine reform rather than outdated legalistic texts.
His Criticism of Untouchability
Untouchability was one of Vivekananda’s sharpest targets, which he labeled a “mental disease” and a baseless superstition that eroded India’s social cohesion. He saw it as a perversion of the ancient caste system, terming it “don’t-touchism” that weakened the nation and contradicted Vedanta’s doctrine of oneness—all beings as manifestations of the divine. Vivekananda condemned it as a priestly fabrication oppressing the masses, proclaiming, “Untouchability is a superstition… It is one of the causes of India’s downfall.” His approach was actionable: he called for education, upliftment, and integration of the marginalized, viewing social equality as vital for India’s renaissance and spiritual integrity.
Why Brahmins Were Barred from Participating in the Parliament of the World’s Religions in the USA
The 1893 Parliament of the World’s Religions in Chicago—often called “Dharma Sansad” in Indian parlance—saw limited orthodox Brahmin involvement due to self-imposed taboos enshrined in texts like the Manusmriti. Crossing the ocean (“kala pani”) was deemed ritually polluting, leading to loss of caste purity, and many Brahmin leaders declined invitations on these grounds. Vivekananda, from a non-Brahmin background (Kayastha caste, sometimes classified as Shudra), attended and faced backlash upon return, including social ostracism and denial of temple access. This highlighted 19th-century Brahmanical rigidity, which prioritized purity over global outreach. Vivekananda decried such parochialism as stifling Hinduism’s growth and the dissemination of Vedanta.
His Endorsement from Sri Lanka
During his 1897 return from the West, Vivekananda received overwhelming support in Sri Lanka, arriving in Colombo on January 15 to massive crowds, processions, and lectures. Buddhist leaders and the public acclaimed him for elevating Eastern spirituality worldwide. He also collaborated with Sri Lankan Buddhist reformer Anagarika Dharmapala at the 1893 Parliament, fostering interfaith harmony. This “consent” reflected Sri Lanka’s appreciation for Vivekananda’s bridge-building between Hinduism and Buddhism amid colonial challenges.
Views on Buddhism and the Repurposing of Buddhist Sites
Vivekananda revered Buddhism as “the fulfillment of Hinduism,” hailing Buddha as “the greatest son of India.” He perceived it not as a rival faith but as a reformist outgrowth of Hinduism, emphasizing compassion and non-violence while critiquing its monastic excess for contributing to India’s vulnerabilities. He asserted, “Hinduism cannot live without Buddhism, nor Buddhism without Hinduism,” underscoring their symbiosis. On repurposing sites, Vivekananda candidly admitted Hindu absorption of Buddhist structures, noting, “The temple of Jagannath is an old Buddhistic temple. We took this and others over and re-Hinduised them.” He framed this as natural integration, crediting figures like Adi Shankara for blending traditions.
Why Vivekananda Denounced Untouchability and the Flaws of the Brahmanical System
Vivekananda’s assault on untouchability and Brahmanical “sins” stemmed from their betrayal of Vedantic equality—all souls as divine. He blamed priestly dominance for fostering hierarchy, exploitation, and division, which sapped national vitality and invited subjugation. Labeling these as “degenerate” distortions absent from pure Vedic teachings, he criticized “Brahmanical tyranny” for twisting religion into a tool of control. Driven by patriotism, he advocated an inclusive Hinduism through Vedanta, education, and service, warning that perpetuating these evils would doom India while eradicating them would unleash its potential.
Vivekananda’s legacy inspires a progressive Hinduism, free from dogma and dedicated to human dignity. His words continue to challenge and uplift, proving that true spirituality demands social justice.
Sources
- The Complete Works of Swami Vivekananda, Volume 3 (Advaita Ashrama, 1924): Pages 264-265 (on Jagannath temple and Buddhist repurposing); Page 454 (on Manusmriti as productions of limited intelligence).
- The Complete Works of Swami Vivekananda, Volume 1 (Advaita Ashrama, 1924): Pages 3-22 (Buddhism as fulfillment of Hinduism, lecture delivered September 26, 1893); Page 421 (Upanishads as kernel of the Vedas).
- The Complete Works of Swami Vivekananda, Volume 5 (Advaita Ashrama, 1924): Pages 314-315 (untouchability as mental disease, in letter to Alasinga Perumal); Pages 208-209 (criticism of Brahmanical system and priestcraft).
- The Life of Swami Vivekananda by His Eastern and Western Disciples (Advaita Ashrama, 1912): Volume 1, Pages 416-420 (reception in Sri Lanka, 1897); Volume 1, Pages 310-315 (context of Brahmins and Chicago Parliament).
- The Complete Works of Swami Vivekananda, Volume 7 (Advaita Ashrama, 1924): Pages 155-156 (conversations on Buddhist temples and re-Hinduization).
- The Complete Works of Swami Vivekananda, Volume 8 (Advaita Ashrama, 1924): Pages 330-331 (sayings on Hinduism and Buddhism’s interdependence).
