BOOKS WRITTEN BY SWAMI VIVEKANANDA PDF
Swami Vivekananda was the chief disciple of Ramkrishna Here you can download his complete works in 9 volumes as Public Domain PDF e-books. here you can download the entire collection of works written by him. wildlifeprotection.info . ludicrous to this audience, how a book can be without beginning or end. But by the Vedas to him that upon the banner of every religion will soon be written, in spite of. The Web version of The Complete Works of Swami Vivekananda is under developing from the original printed version of the above books (Published by Advaita to him that upon the banner of every religion will soon be written, in spite of.
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Get a summary and review of five of Swami Vivekananda's best works and download the ebooks for free as PDF files. This e-book comprises all nine volumes of the works of the Swami Vivekananda. The author offers an explanation: “All the orthodox systems of Indian philosophy have one goal in view. wildlifeprotection.info The Book of Joy. tions with Swami Vivekananda in the following pages, had the,privilege not only of. divine voice Tal. PDF | On Jan 12, , Desh Raj Sirswal and others published Philosophy of Swami photocopying, recording or otherwise, without the prior written . prepared to wide circulation and to propagate Swami Vivekananda's teachings. and Interdisciplinary Studies (CPPIS) publishing this book and it is a tribute to this.
The second thing to note is — Swamiji says that the forty millions of Englishmen put their wills together. Did they, really?
If so, how and why? Does history mention any such development where the forty million Englishmen of the 19th century came together and decided that they would put their wills together?
None of the history books mentions such a development. Why is Swamiji mentioning this here?
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Who said organization is material? The fourth thing to note is — in order to become a great nation, India needs to do only one thing! There is no need to do many things. Only one thing is necessary, says Swamiji. Let us deal with each of these points one by one.
Why is a spiritual man, a monk, and that too, one of the stature of Swami Vivekananda, talking about the future of a nation, about making India great, about organization? Well, traditionally, monks have dealt with such issues.
Our country has had a marvelous history. The social power structure has always been managed by the two upper castes — the Brahmins and the Kshatriyas. Between them, they ruled the people of this country. When the Kshatriyas lost touch with the ground reality and became too dictatorial, the Brahmins overthrew the Kshatriyas and took power into their hands. Same thing happened when the Brahmins lost touch with the ground reality and became arrogantly powerful and oppressed the people whom they ruled.
It is because of this dipole power structure in India from ancient times that class struggle so fondly studied by the Communist historians never arose here. They were the monks. This group of people were quite objective in their perceptions of society and were sensitive to the tilts in the power balance of the ancient Indian society.
Since the monks were self-declared outlaws, they did not need patronage from anyone, neither the Brahmins nor the Kshatriyas. They would boldly point out the flaws in their functioning and warn them to correct themselves or get ready for an upheaval and overthrowing from power.
Moreover, since monks themselves were not beneficiaries in the resulting social change, their observations and advices carried a great moral value. Repeatedly, this happened in Indian history. However, the unwritten norm of the Hindu monks has been that the monk could at most point out the flaw and then hands off! The monk would not engage in actually re-structuring the power equations in society.
From time immemorial, it was considered one of the activities assigned to monks to point out the corrective measures that society needed to get back on track; and it was simultaneously considered anathema for monks to directly get involved in engaging in the political activities required for bringing about the prescribed social changes. This is what we see Swamiji do here.
He was able to see why Indians lived as slaves to a foreign power.
He was able to see why a foreign power was able to enslave the Indians and rule over them. He was able to see how Indians could break themselves from the shackles of such foreign domination. He however delineated what was required for Indians to become a great nation, which included obtaining political freedom, educational self-reliance and economic superiority in the comity of nations.
Swamiji says that the forty millions of Englishmen put their wills together. The rise of the Joint Stock Companies in Europe, especially in Britain was a watershed event in the history of mankind. This event fueled the Industrial Revolution as much as the scientific discoveries did, if not more. Man knew a particular type of production until then. Production activity was largely localized. And it was confined to a small group of people who held the technical knowhow as a safely guarded secret.
All of a sudden, the British were engaged in a new type of production that required enormous coordination of the activities of an enormous number of people across enormous physical distances.
For instance, a large number of people were engaged in one part of the world in growing cotton. Once they had grown the cotton, it was all collected by another large group of people and transported across oceans to huge mills situated in some other part of the globe. Yet another large group of people ran these huge mills. They worked day and night to manufacture standardized cotton threads. These threads were then collected by yet another large group of people who were engaged in manufacturing clothes out of those yarns.
One more large group of people then transported those clothes all over the world and handed them over to a different large of people who then sold them to end-users.
This was the main reason behind the rise of the organization in Britain. The cause was economic in nature. More and more number of people joined together in a particular enterprise. Large amounts of money and resources were pooled in.
Huge amounts of things were manufactured in a short time. And the things thus manufactured were more often than not, very complex. As long as man confined himself to the old style of manufacturing, all he could produce was a bullock cart, or a horse drawn carriage.
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Once large number of people came together, as they did in Britain, man was able to produce a motor car. It is impossible to produce a modern motor car in the old style of production. Whatever be the reason, the British had found out a way to get a large number of people to come together, pool in their money, resources and effort, and consequently multiply their individual strengths while cancelling out their individual weaknesses.
Thus, the root of the modern organization, as we know it today, is purely economic, purely material. Why is that so? The objectives of forming an organization may be to earn money, to wage wars and kill people and to conquer new regions. But what exactly is an organization? Is any motley group of people called an organization? If a group of people is to be considered an organization, there are certain important criteria. First, there has to be a group of people, who, amongst them have a wide variety of skills, talents, experiences and abilities.
This allows for division of labor amongst them. Secondly, they have jointly agreed upon a common goal, or a common set of goals to be achieved. Thirdly, all of them pool in their resources, energies and time to work together in order to achieve those commonly set goals. Fourthly, their attitudes and behaviors are conditioned by commonly accepted norms. This scan is from the Harvard College Library and digitized by Google.
Everett in his introduction writes, "Vivekananda has created a high degree of interest in himself and his work. There are indeed few departments of study more attractive than the Hindu thought.
It is a rare pleasure to see a form of belief that to most seems so far away and unreal as the Vedanta system, represented by an actually living and extremely intelligent believer The reality of the One is the truth which the East may well teach us, and we owe a debt of gratitude to Vivekananda that he taught this lesson so effectively.
The classes were free of charge. Generally, the Swami held two classes daily—morning and evening. Although he delivered many lectures and held numerous classes in the two years and five months he had been in America, these lectures constituted a departure in the way they were recorded.
Just prior to the commencement of his Winter —96 season in New York, his friends and supporters aided him by advertising for and ultimately hiring a professional stenographer: Goodwin's transcriptions of the Swami's lectures form the basis of five books. Green Library in Stanford University, California.
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The author offers an explanation: The method is by Yoga. The word Yoga covers an immense ground … The first part of this book comprises several lectures to classes delivered in New York. The second part is a rather free translation of the aphorisms or 'Sutras' of Patanjali, with a running commentary. The Swami begins the book by defining 'Bhakti' or devotion, and about 50 pages later, he introduces 'Para Bhakti' or supreme devotion that begins with renunciation.
In conclusion, the Swami tells us:Sometimes I worked at it twenty hours during the twenty-four; sometimes I slept only one hour in the night; sometimes I worked whole nights; sometimes I lived in places where there was hardly a sound, hardly a breath; sometimes I had to live in caves.
And it was confined to a small group of people who held the technical knowhow as a safely guarded secret. Generally, the Swami held two classes daily—morning and evening. There are indeed few departments of study more attractive than the Hindu thought. He is known for his path-breaking works on the Hindu scriptures , especially, the Vedas and the Upanishads , and his re-interpretations of Hindu philosophy in the light of modern pluralistic thought.
But, instead of that, we are always trying to polish up the outside.