Vivekananda : The Philosopher of Freedom

Known by many but understood by few, Swami Vivekananda is a figure shrouded in mystery. However, in recent years there
has been a greater tendency to understand, explain, and appropriate the monk and hisegacy, especially by the Hindu Right. In
Vivekananda: The Philosopher of Freedom, Govind Krishnan V. contests the Hindu Right’s appropriation of Swami Vivekananda,
one of the most influential and defining figures of modern Hinduism, and attempts to show readers that Vivekananda’s religious
philosophy, social thought, and ideology make the monk the Sangh Parivar's arch nemesis.

Divided into three sections, this book brings into focus multiple facets of Vivekananda’s deeply original thought and the complex
and contested times heived in. ‘Part I:ife, Ideology, and Historical Context’ begins with a short biography of Swami Vivekananda
before introducing the reader to important features of Vivekananda’s writing and thinking which have becomeost to our public
memory. It explores Vivekananda’s views on themes relevant to the Hindutva project: Indian civilization, society, and culture;
the nature of the caste system and Brahminism; the history of Islam in India; Hindu mythology, belief, and rituals; individualiberty; attitudes towards the West; and so on. It then explores Vivekananda’s understanding of and relationship with Islam and
Christianity. The section ends with an examination of the role Western civilization plays in Vivekananda’s and the RSS’s respective
world views and the obvious clash between the former’s internationalism and theatter’s nativism. ‘Part II: Hinduism, the Sangh,
and the West’ examines how the RSS and the Sangh have used Hindu symbols, motifs, and issuesike Ram Janmabhoomi, and
contrasts this usage with Vivekananda’s Hinduism. Finally, it situates Vivekananda’s publicife in the global context during a
period of much change in fin de siècle Europe and America. Also surveyed is the cultural and intellectual framework of colonialism
within which Vivekananda operated. ‘Part III: Vivekananda’s Philosophy’ begins with an exposition of Vivekananda’s philosophy
of universal religion and his theoretical framework of Advaita and an explication of his famous assertion that religion should
conform to reason as much as science does. The closing part of the book deals with Vivekananda’s position on caste and gender
and posits him as an anti-caste and proto-feminist reformer of his time.
Cogently argued, Vivekananda: The Philosopher of Freedom pulls back the curtain on Vivekananda’s outlook and shows why the
great monk deserves to be reinstated as aiberal thinker in the popular cultural imagination.