Here we are with Swami Vivekananda contributions and achievements he made from the betterment of Indian society.
Swami Vivekananda was a social reformer, as well as the teacher, an extraordinary Vedanta’s, loyalist prophet of India. His commitment and contributions to India and to the bigger world may be summed up in four ways.
First he emphasized that our regular lives would turn out to be more important just when spiritualized. It was in this deep sense of being that he re-found, in a manner of speaking, India’s message to herself and to the world. For Vivekananda, this otherworldly self-acknowledgment prompted individuals all the more completely understanding their own possibilities. Particularly in the setting of a colonized society like that of 19th century India, this was commensurate to men and ladies finding more prominent self-confidence in themselves. The human soul being free, proposed Vivekananda, more than made up for the loss of political flexibility.
Second, despite the fact that the Swami rejected political praxis and west inspired social and religious changes, his key message was the strengthening of the individuals: through instruction, aggregate thought and activity yet most importantly, acknowledging him basic solidarity of all human presence. In the Hindu custom, austere separation from the world had been scrutinized even before Vivekananda however it was he who first effectively joined the thought of individual renunciation to submitted social administration. In this sense, he gave new importance or meaning to the general thought and establishment of sanyas.
Third, there is the affection that Vivekananda reliably shown for the socially minimized and mistreated. He could be similarly at home in poor homes and regal quarters, be extravagantly facilitated by the rich and the effective furthermore share the coarse chapatti of a forager or offer the hookah with a shoemaker. It is he, who even before Gandhi, reexamined and successfully utilized the more established religious maxim of God particularly dwelling in the humble and poor people (daridranarayan).
Fourth, it was the Swami’s predictable yearning to bring back India’s pride of spot in the get together of countries, as a human progress which, despite earth shattering chronicled changes, had yet held underground strings of normality and solidarity. In the meantime, similar to his master, Sri Ramakrishna, Vivekananda completely put stock in all-inclusiveness, cosmopolitanism and empathy. As he saw it, shared benevolence and sympathy in the middle of man and man was more imperative than that originating from a far off God.
It is truly common to have energized impression of Swami Vivekananda either as a loyalist or a prophet. Obviously, this is taking into account the typical suspicion that in any event in the Hindu world perspective, legislative issues and religion are two unmistakable, unbridgeable universes. I would say, notwithstanding, that his life and work give a false representation of such polarization. Vivekananda took patriotism out of its political limits and vested it with bigger potential outcomes and importance.
So also, he took religion not to be some private feeling or peculiarity but rather that which was socially dedicated and dependable. Flexibility for him was truly a bigger idea; it had more to do with the liberating of the brain than the body. The Swami stuck his confidence in people, not foundations and henceforth picked a way that was quiet, aberrant, and natural. One can dare to dream that the all the more persevering parts of his life and work keep on moving us in the days to come.