The Indispensable Vivekananda

In Elementary Aspects of the Political Prathama Banerjee moves beyond postcolonial and decolonial critiques of European political philosophy to rethink modern conceptions of "the political" from the perspective of the global South. Drawing on Indian and Bengali practices and philosophies from the late nineteenth and early twentieth centuries, Banerjee identifies four elements of the political: the self, action, the idea, and the people. She examines selfhood in light of precolonial Indic traditions of renunciation and realpolitik; action in the constitutive tension between traditional conceptions of karma and modern ideas of labor; the idea of equality as it emerges in the dialectic between spirituality and economics; and people in the friction between the structure of the political party and the atmospherics of fiction and theater. Throughout, Banerjee reasserts the historical specificity of political thought and challenges modern assumptions about the universality, primacy, and self-evidence of the political. In formulating a new theory of the political, Banerjee gestures toward a globally salient political philosophy that displaces prevailing Western notions of the political masquerading as universal.

The Hindu thinker Swami Vivekananda (1863-1902) was and remains an important figure both within India, and in the West, where he was notable for preaching Vedanta. Scholarship surrounding Vivekananda is dominated by hagiography and his (mis)appropriation by the political Hindu Right. This work demonstrates that Vivekananda was no simplistic pluralist, as portrayed in hagiographical texts, nor narrow exclusivist, as portrayed by some modern Hindu nationalists, but a thoughtful, complex inclusivist. The book shows that Vivekananda formulated a hierarchical and inclusivistic framework of Hinduism, based upon his interpretations of a four-fold system of Yoga. It goes on to argue that Vivekananda understood his formulation of Vedanta to be universal, and applied it freely to non-Hindu traditions, and in so doing, demonstrates that Vivekananda was consistently critical of ‘low level’ spirituality, not only in non-Hindu traditions, but also within Hinduism. Demonstrating that Vivekananda is best understood within the context of ‘Advaitic primacy’, rather than ‘Hindu chauvinism’, this book will be of interest to scholars of Hinduism and South Asian religion and of South Asian diaspora communities and religious studies more generally.

This book published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, India is a representative compilation of Swami Vivekananda’s teachings from the Complete Works of Swami Vivekananda covering the wide spectrum of his teachings. We hope the present volume gives the reader an idea of the vastness of Swami Vivekananda's mind and also inspires the reader to realize the divine within through knowledge, devotion, mind-control and service to fellow beings.

Vivekananda had travelled within India as a 'parivrajaka' (the travelling monk) from 1888 to 1893 and in May 1893 crossed the 'kalapani' (crossing the inland water boundary) to represent India in the Parliament of World's Religion held in Chicago. This incident led to many more travels within India and the West. He was a traveller who left his impressions, views and observations in the form of letters, diaries and memoirs. A close study of such documents, as well as secondary materials, leads to questions of imperialism, identity, self-other dichotomy, comparative religion, women and acculturation.

Swami Vivekananda (1863–1902) popularised Vedanta in the West and reformed Hinduism in India. He also inspired the mass movement that made India a modern nation. In showcasing his life and work, this Reader balances the two main aspects of his life: the religious and the secular, the spiritual and the practical, the devotional and the rational. Included here are the most significant and representative texts from every major genre and phase — selections from his speeches, essays, letters, poems, translations, conversations, and interviews — arranged for easy reading and reference. With a scholarly Introduction highlighting his contemporary relevance, separate section introductions and a detailed biographical Chronology, this volume provides a rare insight into one of India’s greatest minds. This volume will interest scholars and students of modern Indian history, religion, literature, and philosophy as well as general readers.

In this biographical study, Antonio Rigopoulos explores the fundamental role of a hagiographer within a charismatic religious movement: in this case, the postsectarian, cosmopolitan community of the Indian guru Sathya Sai Baba. The guru's hagiographer, Narayan Kasturi, was already a distinguished litterateur by the time he first met Sathya Sai Baba in 1948. The two lived together at the guru's hermitage more or less continuously from 1954 up until Kasturi's death, in 1987. Despite Kasturi's influential hagiography, Sathyam Sivam Sundaram, little scholarly attention has been paid to the hagiographer himself and his importance to the movement. In detailing Kasturi's relationship to Sathya Sai Baba, Rigopoulos emphasizes that the hagiographer's work was not subordinate to the guru's definition of himself. Rather, his discourses with the holy man had a reciprocal and reinforcing influence, resulting in the construction of a unified canon. Furthermore, Kasturi's ability to perform a variety of functions as a hagiographer successfully mediated the relationship between the guru and his followers. Drawing on years of research on the movement as well as interviews with Kasturi himself, this book deepens our understanding of this important pan-Indian figure and his charismatic religious movement.