Vivekananda - Smriti: A Code of Law for the Modern Age

By Advaita Ashrama (Ramakrishna Math)

There were great smṛtikāras or the law-givers like Manu, Yājñavalkya, Gautama, and others, whose books of codes have governed the Hindu society for ages. These Smṛtis have not only protected the Hindu society from evils of their times, but also ensured the all-round progress of the society and nation. In fact, these Smṛtis have been the bulwarks of Hindu society, protecting them and keeping them united, organized, and unrelenting in the face of threats and challenges, especially challenges like the barbarous Islamic and European invasions.

But as society undergoes change, the laws meant for a certain time and place become obsolete and irrelevant, and therefore such laws need to be repealed. Thus, from time to time new codes or Smṛtis come into existence, which take into account the contingencies of the changing ecosystems.

Vivekananda Smṛtiḥ—A Code of Law for the Modern Age—is a well-researched compilation of Swami Vivekananda’s ideas on national, social, spiritual, religious, and humanistic issues, classified under sixteen chapters. Swamiji’s ideas have been rendered into versified Sanskrit in the style of ancient works on codes of law, like the Manu Smṛtiḥ and Yājñavalkya Smṛtiḥ.

The law-makers (smṛtikāras) and the Acharyas of the past were great builders of Indian society and nation. Whether it was Yājñavalkya, Manu, or the giants like Sri Shankaracharya, their lives were given to the protection and efflorescence of Dharma. Swami Vivekananda walked on their footsteps and believed in continuing their line of action, only with slight changes suitable for the present times….

Having an incisive insight into the workings of human history, especially the Hindu society, Swami Vivekananda, like his predecessors, worked to awaken India by carrying the eternal message of Shruti to everyone’s doorsteps. And along with spreading the message of Shruti, he wanted to draft a new Smṛti suitable to the contemporary Indian society.

The present work is somewhat a move in the direction of fulfilling that wish of Swamiji. Vivekananda Smṛtiḥ—A Code of Law for the Modern Age, is a compilation of utterances of Swami Vivekananda spread throughout his literature, classified into sixteen topics, and presented in versified Sanskrit in the style of the old smṛtikāras.

Published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, India.

• Language: English
• Publisher: Advaita Ashrama (Ramakrishna Math)
• Release date: Aug 31, 2021
• ISBN: 9788175058538

Book preview

श्रद्धावीर्यमयो भूत्वा तथा चात्मोपलब्धिमान् ।

परार्थे सर्वदैव त्वं त्यज स्वात्मसुखं भृशम् ॥

इत्याशीर्वचनं वच्मि कामये तद्धि केवलम् ॥

śraddhāvīryamayo bhūtvā tathā cātmopalabdhimān /

parārthe sarvadaiva tvaṁ tyaja svātmasukhaṁ bhṛśam //

ityāśīrvacanaṁ vacmi kāmaye taddhi kevalam //

Have faith in yourself (and in others),

be endowed with vigour, realize your own Self, and

sacrifice completely your personal happiness

for the sake of others.

This is my earnest desire and benediction.

विवेकानन्दस्मृति:

VIVEKANANDA-SMṚTIḤ

A CODE OF LAW FOR THE MODERN AGE

General Editor

Swami Kritarthananda

Chief Editor

Dr. Gopabandhu Mishra

MA, Ph.D., D.Litt. (Vyākaraṇācārya)

Board of Editors

Prof. K. V. Vasudevan

MA, Ph.D. (Sanskrit, Nyāya, Alaṅkāra)

Prof. Brajakishore Swain

Former H.O.D., Sanskrit, Jagannatha University

Dr. Mau Dasgupta

MA, Ph.D. (Sanskrit), Ishan Scholar

(PUBLICATION HOUSE OF RAMAKRISHNA MATH)

5 DEHI ENTALLY ROAD • KOLKATA 700 014

Published by

Swami Shuddhidananda

Adhyaksha

Advaita Ashrama

P.O. Mayavati, Dt. Champawat

Uttarakhand - 262524, India

from its Publication Department, Kolkata

Email: [e-mail]

Website: www.advaitaashrama.org

© All Rights Reserved

First Print Edition, June 2021

First Ebook Edition, August 2021

ISBN 978-81-7505-516-2 (Hardbound)

ISBN 978-81-7505-853-8 (Ebook)

PUBLISHER’S NOTE

It gives us greatest delight to present to the readers this new publication of ours titled Vivekananda Smṛti—A Code of Law for the Modern Age. Scriptures, in the Vedic system of thought, are broadly classified into two, namely Shruti and Smṛti. Shruti refers to the Vedas, which are of non-human origin, and which deal with eternal verities like the true nature of the Ultimate Reality, true nature of jiva, true nature of the world we experience, death and post-death destiny of the jiva, and such other issues. These are eternal truths, which can be verified by anyone, irrespective of his or her religion, race, ethnicity, or language. These are applicable to the entire humanity for all times. These never change and they eternally exist. Smṛti, on the other hand, refers to those texts which have a human origin. It applies the truths presented in the Shruti in the everyday lives of the common people. In a very technical sense it refers to the set of codes or rules meant to govern the society at a particular period of time. It deals with the way a person should conduct himself or herself in society, the rules of marriage, education, rearing up of children, one’s duty towards one’s family and society and such other matters. In short, it concerns with the day-to-day life of the people at a particular period of time and place. Smṛti is temporary and local. It changes from region to region and from time to time, and, as stated before, it has a human origin. Smṛti is always based on Shruti. If there is a conflict between Shruti and Smṛti on a certain issue, Shruti prevails and Smṛti has to give way.

There were great smṛtikāras or the law-givers like Manu, Yājñavalkya, Gautama, and others, whose books of codes have governed the Hindu society for ages. These Smṛtis have not only protected the Hindu society from evils of their times, but also ensured the all-round progress of the society and nation. In fact, these Smṛtis have been the bulwarks of Hindu society, protecting them and keeping them united, organized, and unrelenting in the face of threats and challenges, especially challenges like the barbarous Islamic and European invasions.

But as society undergoes change, the rules meant for a certain time and place become obsolete and irrelevant, and therefore such rules need to be repealed. Thus, from time to time new codes or Smṛtis come into existence, which take into account the contingencies of the changing ecosystems. As with the repealed codes, the new ones too are framed on the basis of the eternal principles enshrined in the Shruti. The basic plan of all the great smṛtikāras of the past has always been to raise human beings, individually and collectively, to the ideal of Brahminhood. All the rules they framed had this one factor in the centre. Brahminhood refers to the ideal human being, man or woman, whose spiritual consciousness is awakened, and one who is the master of one’s own self.

Right from the prehistoric times, down to the nineteenth-century Indian (Hindu) society, various Smṛtis had existed, playing their constructive roles in their respective periods of time. These Smṛtis had successfully safeguarded the core spiritual values of our culture and civilization for ages. But by the time we come to the nineteenth century we find the situation drastically different. Indian (Hindu) society is seen to be exposed to the sledge-hammer blows of Western materialism and proselytising faiths of the Semitic world. Islamic invasion was a direct attack on the Hindu values and life-style of the ages, causing widespread commotion, confusion, and self-adjustment amongst the Hindus. This, followed by the British colonialism and their strategic moves to rob the Indians (Hindus) of their material as well as spiritual wealth, resulted in further denting the age-old social, economic, and cultural fabric of the Hindu (Indian) society. What resulted was a cultural and social degeneration of unprecedented scale, and also loss of faith among the Hindus in their ancient cultural heritage.

Swami Vivekananda appeared on the scene at this juncture. Guided by his Great Master Sri Ramakrishna, he was destined to bring back the lost glory of the Hindus (Indians) on the world platform. He showed to the world how much the world owed to the Hindu race, the oldest race existing on this planet. The world was made to take note of the unmatched resilience of this great race which had been constantly attacked and invaded for the last two-thousand and more years, and yet which had not lost its ground. The secret lay in her spiritual roots of the Vedic system of thought. Swami Vivekananda kept before the world the eternal and scientific ideas of the Vedas which elicited instant attention and response from all the corners of the globe. Thus, once again he raised the banner of Hinduism (or the Vedic Sanatana Dharma) and hoisted it on the top of the world.

Here we need to remember that, as far as Swami Vivekananda’s strategy to awaken Bharat was concerned, he walked on the footsteps of his great predecessors. He says, "My plan is to follow the ideas of the great ancient Masters. I have studied their work, and it has been given unto me to discover the line of action they took. ... Circumstances have become a little different, and in consequence the lines of action have to be changed a little, and that is all." (1)

The law-makers (smṛtikāras) and the Acharyas of the past were great builders of Indian society and nation. Whether it was Yajñavalkya, Manu, or the giants like Sri Shankaracharya, their lives were given to the protection and efflorescence of Dharma. Swami Vivekananda walked on their footsteps and believed in continuing their line of action, only with slight changes suitable for the present times. We need to remember that, though Swami Vivekananda appears to be modern on the surface, he was actually orthodox to the core when it came to spiritual and cultural matters of his motherland.

Having an incisive insight into the workings of human history, especially the Hindu society, Swami Vivekananda, like his predecessors, worked to awaken India by carrying the eternal message of Shruti to everyone’s doorsteps. And along with spreading the message of Shruti, he wanted to draft a new Smṛti suitable to the contemporary Indian society. He had urged his disciples to take up this work and he had himself offered to revise it once framed. So strong was his regard for the Smṛti-shastras that in 1901 he observed the Durga Puja festival at Belur Math strictly adhering to the Raghunandana Smṛti prevalent in Bengal. (2) Even in his talks with his disciples he would be seen often referring to the great codes of the earlier smṛtikāras to substantiate a certain point of view. Once, talking to his disciple, Swamiji had observed his wish to write a new code of law:

"Where do the tenfold samskāras or purifying ceremonies enjoined by the shastras obtain still? Well, I have travelled the whole of India, and everywhere I have found society to be guided by local usages which are condemned by the Shrutis and Smṛtis. Popular customs, local usages, and observances prevalent among women only—have not these taken the place of the Smṛtis everywhere? Who obeys, and whom? If you can but spend enough money, the priest-class is ready to write out whatever sanctions or prohibitions you want! How many of them read the Vedic Kalpa (ritual), Grihya and Shrauta Sutras? Then, look, here in Bengal the code of Raghunandana is obeyed; a little farther on you will find the code of Mitakshara in vogue; while in another part the code of Manu holds sway! You seem to think that the same laws hold good everywhere! What I want therefore is to introduce the study of the Vedas by stimulating a greater regard for them in the minds of the people, and to pass everywhere the injunctions of the Vedas. ... It is true that all the ancient Vedic laws will not have a go, but if we introduce additions and alterations in them to suit the needs of the times, codify them, and hold them up as a new model to society, why will they not pass current?" (3)

Swami Vivekananda was eager to get a new Smṛti drafted. However, this wish remained unfulfilled during his lifetime, and also for more than a century after his passing away. The present work is somewhat a move in the direction of fulfilling that wish of Swamiji. Swami Kritarthananda, the General Editor of this work titled Vivekananda Smṛti—A Code of Law for the Modern Age, has presented Swami Vivekananda himself as the latest smṛtikāra. He has taken the utterances of Swami Vivekananda spread throughout his literature, classified them into sixteen topics, and put those utterances in versified Sanskrit in the style of the old smṛtikāras. The details in this regard have been given by the Editor in his Preface. This is a monumental work entailing hard labour of several years, not only by the General Editor, but also by his entire team of Editors. No words can thank them enough for making Swami Vivekananda’s dream become a reality. Our sincerest thanks to Swami Kritarthananda, the General Editor, our gratitude to the Chief Editor Prof. Gopabandhu Mishra, and also to other Editors, viz. Prof. K. V. Vasudevan Chalakudy, Dr Mau Dasgupta, and Prof. Brajakishore Swain.

We also express our reverential gratitude to Most Revered Srimat Swami Smaranananda, President, Ramakrishna Math and Ramakrishna Mission, Belur Math, for giving his benediction.

As stated before, Swami Vivekananda’s one aim was to strengthen the Vedic basis of Bharat, to make human beings everywhere lead their lives on the basis of the eternal Shruti, and also on the basis of a modern Smṛti suited to our times. Shruti eternally exists, but there was a need for a modern Smṛti. This work will go a long way in fulfilling that need. Indians, the common man and woman, and also the legislators, the judiciary, and the bureaucrats of the land can refer to this work from time to time to understand Swami Vivekananda’s views on crucial and complicated issues concerning the Indian society and also humanity at large. It would not be an exaggeration to state that no other work can prove to be a better guide for Bharat on her onward march towards glory and success. We are sure that this Smṛti will work like a beacon for everyone who wishes to carry Bharat ahead on the path of glory, not by imitating the West and the Western methods, but by adopting the methods prescribed by the greatest smṛtikāra of our times, Swami Vivekananda, who carries forward the legacy of the great smṛtikāras of the past.

Glory unto all the Smṛtis of the past, and glory unto Vivekananda Smṛti!

PUBLISHER

15 April 2021

25 Bengali New Year

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References

[1] Complete Works of Swami Vivekananda , Vol. 3, p. 234.

[2] Life of Swami Vivekananda , by His Eastern and Western Disciples, Vol. 2, p. 605.

[3] Complete Works of Swami Vivekananda , Vol. 7, p. 173.

CONTENTS

Offering

Benediction from Revered President Maharaj

Editor’s Preface

Key to Transliteration

List of Abbreviations

Invocation

Introductory Verses

1: Eulogy to Motherland

2: Nature and Worship of God, Soul, and World

3: Society and Its Reformation

4: Religion

5: Hinduism

6: Various Problems of Life and Their Solutions

7: Caste, Its Problems, and Their Remedy

8: Duty

9: Bondage, Freedom, and Self-Effort

10: Pros and Cons of Organized Life and Monasticism

11: Rules

12: Infinite Possibilities of Human Nature

13: Youth Brigade and the Gospel of Strength

14: Women

15: To Serve All Beings Is to Serve God

16: General Injunctions

Appendix-1

Appendix-2

OFFERING

O Lord! I would fain cast off

All my earthly vanities, yet

I’d never give up my pride

Of Thee. I would call aloud

One and all just to show

That I have won Thy grace.

When Thy call will come,

How shall I hide it from all?

All my words and deeds

Will only reveal Thy worship.

Whatever honour I had earned

Through my work will be cast afar

Save Thy name which will ring

Echoing through my body and mind.

Even a passer-by will gaze at me

And will be wonder-struck to read

Thy message on my face and stance

While I sit by the window of this world

Unmindful of the worldly cares, my Lord!

To my only sources of inspiration

Sri Ramakrishna, The Holy Mother Sri Sarada Devi, and

Swami Vivekananda,

who stood by me through thick and thin, and dire calamities, whispering every moment that they are with me.

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BENEDICTION

The Dharmashastras are the ancient law books of the Hindus, in which the moral laws, principles of religious life and righteous conduct for the followers of the faith have been compiled. Such scriptures also formed the guidelines of social and religious code of conduct of the people. There are number of such scriptures which guide the socio-religious life of the people all over India. Some such scriptures have their utility in particular areas of the country, for example, in the Bengal Region people follow the code of law (Smriti-shastra known as ashtavimshati-tattwa) of Raghunandana, a Sanskrit scholar of 16th century.

During his life time, Swamiji had expressed more than once his willingness to have a new code of law (Smriti-shastra) suitable for the modern age. Regarding social customs etc., Swamiji said, ‘Raghunandan was a wonderful scholar of his time. Collecting the ancient Smritis, he codified the customs and observances of Hindus, adapting them to the needs of the changed times and circumstances ... in the altered circumstances of the times, that did not last long. At all times in all countries the Karma-kanda, comprising the social customs and observances, changes form ...’ (CW- V.7, pg.238)

Then Swamiji spoke about the necessity of modified and new set of laws: ‘It is true that all the ancient Vedic laws will not have a go, but if we introduce additions and alterations in them to suit the needs of the times, codify them, and hold them up as a new model to society, why will they not pass current?’ (CW-V.7, pg.174); ‘The codes of Manu and lots of other books that you have read—what is their basis and underlying purpose? Keeping that basis intact, compile in the manner of the ancient Rishis the essential truths of them and supplement them with thoughts that are suited to the times ... Just write out a Smriti like that; I shall revise it.’ (CW-V.7, pg.175).

In what way such laws are to be framed and necessity of such laws for the progress of the society, Swamiji exhorted in his reply to the address of Madura, thus: ‘... As time rolls on, more and more of the Smritis will go, sages will come, and they will change and direct society into better channels, into duties and into paths which accord with the necessity of the age, and without which it is impossible that society can live...’ (CW-V0I.3, pg. 174)

Though Swamiji could not start the work, yet he has left to posterity such resources needed for preparing one such complete Smṛti scripture. Select portions from the speeches, writings, and utterances of Swami Vivekananda have been compiled from authentic sources and classified into sixteen chapters keeping up with the scheme of earlier Smṛti scriptures, and all such sentences have been translated into Sanskrit verses composed by Sanskrit scholars from all over India. It is like a great sacrificial rite (Mahāyajña) in which all the scholars participated to make the ritual complete. While some of the chapters follow the traditional scheme of Smṛti scriptures, some others also project the unique thoughts of Swami Vivekananda for the physical, mental, intellectual, spiritual, and social development of the modern people.

Swamiji felt with sore heart that the law-givers came and went, the condition of the upper class people improved by various socio-economic drives, but the condition of the poor masses, the lower-class people who toiled only for the upper class, never improved thereby. So he wanted to abolish the privileged systems and advocated proper distribution of wealth of the country. In this way the lower class people will have education and training which will enable them to earn their livelihood as well as dignity as social beings. This is precisely the reason why Swamiji earnestly felt the urge to write a new code of law for this present era.

I have glanced through the text of the book. I fervently hope that this book will go a long way in alleviating the miseries of the afflicted, in helping man eke out a happy life amidst the darkening gloom of problems all around. I do hope that this book will occupy a respectful place among the existing publications on the subject.

I am happy that Swami Kritarthananda has attempted to fulfil a cherished desire of Swami Vivekananda. May the blessings of Swamiji be showered on him for his sincere endeavour and painstaking labour in giving a concrete shape to the wish of Swamiji, at least to some extent! I convey my heartfelt thanks and good wishes to Swami Kritarthananda for taking up this work.

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(Swami Smaranananda)

           President

Ramakrishna Math and

Ramakrishna Mission

Belur Math

10 Feb 2021

EDITOR’S PREFACE

Ever since the dawn of civilization, the ancient law-givers in India, who were thoughtful people of their times, laid down regimes on the do’s and don’ts for people. They named them dharma in order that people might avoid falling down into the lower states of existence. On the other hand they would attain to the fullness of human nature, which is spirituality. That is only possible by following those injunctions which were made on the basis of Vedic teachings.

The word dharma in Sanskrit conveys a wide variety of meanings in various contexts. Starting from the oldest of our ancient holy books Ṛgveda down to the Bhagavad-gītā, Manusmṛti, and other extant smṛtis, this word has been used to mean differently. Sometimes it means upholder, supporter, religious ordinances, rites, fixed principles or rules of conduct, etc., in Ṛgvedic contexts. In Aitareya Brāhmaṇa it means ‘whole body of religious duties’. In Chāndogya Upaniṣad it means ‘duties and privileges of a member of the Aryan community as a member of a particular varṇa or āśrama of life’, and so on. Bhagavadgītā, Manu and other smṛtis also hold the same view in defining the word dharma. According to Medhātithi, one of the commentators on Manusmṛti, the word dharma assumes a five-fold meaning. They are, varṇa-dharma or duties of different castes, āśrama-dharma or duties in different stages of life, varṇāśrama-dharma or duties of castes and stages of life taken together, naimittika-dharma or duties on certain occasions, and guṇa-dharma or duties necessary for one evincing a particular quality. In short, due to such variegated meanings the real significance of dharma defies all attempts to translate into any language. But for our present context suffice it to say that with a view to guiding the common man in following the right path, we can conclude from such a plethora of meanings that a smṛti-śāstra, which is only an off-shoot of dharma-sūtra, is a guidebook or map for duties, privileges, obligations, standard of conduct of the people in a particular stage of life. All these taken together are called in Sanskrit ācāra and vyavahāra, known as ethics, which lead men to freedom from all bondage.

As is mentioned above, the smṛti-śāstras came down to us in versified form from the various dharma-śāstras, which were mostly written in prose order. From this point of view there is not much difference between these two sets of scriptures.

Why are there so many smṛti scriptures written in different eras? This pertinent question is a natural outcome of confusion created in human minds as a result of so many codes of conduct. Which course should they follow and which should they reject? As a matter of fact each of the authors of dharmaśāstras starting from Gautama framed the codes of conduct for people of their era, and the society was kept running on the basis of those laws. But in later periods, as society underwent changes, the mindset of people also changed subsequent to various factors and needs. That necessitated the need for new codes of conduct. Swami Vivekananda, born in the early seventh decade of the nineteenth century, was also assailed with such questions, and with his unbiased mind found out the answer to them. In his opinion, When the needs of the times press hard on it, society adopts certain customs for self-preservation. Rishis have only recorded those customs. (1) But in course of a long period the various rules framed by the society as an immediate remedy to the then existing problems turned out to be terrible or crystallized into dead customs. These are the outcome of those temporary means which were resorted to by individuals for self-protection and which proved later to be very harmful. It is thus that we have a series of smṛti-śāstras authored by sages starting from Manu down to Raghunandana from Bengal.

In view of the detailed logical arguments cited by Prof. P. V. Kane in his monumental volume History of Dharmaśāstra, V.1, it can be safely concluded that Manu, the author of Mānava-dharmaśāstra, is the oldest among all the law-givers like Gautama, Baudhāyana, Āpastamba, Yājñavalkya, and others. It is also alleged by many scholars that the extant Manu-smṛti was written by an anonymous author citing Manu’s name in order to give antiquity and authority to the work. This is clear from the mention of Manu’s name in the said book several times. So Prof. Kane drew the conclusion from all such discussions that the mythical Manu, progenitor of mankind even in the Ṛg-Veda, could not have composed Manusmṛti.

With the help of an elaborate discussion and viable logic, Prof. Kane has shown in his said book that Manu-smṛti seems to have been composed by one Bhṛgu who took hints from Mānava-dharmaśāstra and versified them in a book form, naming it as Manu-smṛti. That book came out between the 2nd century B. C. and 2nd century A. D.

The extant Manu-smṛti contains twelve chapters on various topics which were very much relevant in society even in the days of its composition. But in the present era many of those epic codes of law seem outdated. Besides, Swami Vivekananda was heart and soul a preacher of Vedantic ideas. For example, he never believed in rituals called atonement (prāyaścitta), because nowhere in the Vedas he found any mention of punishment or hell. In his view, the greatest punishment mentioned therein was to give another chance of a human birth to correct oneself. Swamiji only believed that human soul is potentially divine, and all struggles in human life are to regain this potential divinity. While staying at those far-distant foreign lands he even consulted books like Hemādri-kośa in those days, only to find out if there is anywhere any provision for the lowly, the afflicted and tyrannized lower classes of people in India to go up in the society. He felt with sore heart that the law-givers came and went, the condition of the upper class people improved by various socio-economic drives, but the condition of the poor masses, the lower-class people who toiled only for the upper class, never improved thereby. In the depth of meditation he foresaw that as a vengeance of nature the lower classes will come up one day, throw off the capitalists by force, and will rule the roost with all their lower propensities. The Brahmins and priest-class, who had so long been enjoying life, will lose all their higher knowledge and culture thereby. Swamiji never liked such a utopian levelling of the society by dragging down one and all to the same level which is only another name of death. At the same time he could never let such disaster happen. So he wanted to abolish the privilege systems and advocated proper distribution of wealth of the country. He too wanted only one caste, namely, the Brahmin, to remain. But the people belonging to every caste should work in their prescribed fields without demanding any extra privilege over other castes. Now, in order to do this the Brahmins will have to learn to share their knowledge and culture of ages with other castes down to the lowest pariahs. In this way the lower class people will have education and training which will enable them to earn their livelihood as well as dignity as social beings. At the same time they will also start thinking higher thoughts for themselves which comes through culture.

This is precisely the reason why Swamiji earnestly felt the urge to write a new code of law for this present era. He even expressed this desire of his to his brother-disciples Swami Brahmananda, Swami Vijnanananda, and even to his householder Brahmin disciple Sarat Chandra Chakravarty. Unfortunately in his short life-span of incessant work, deep thinking, and poor health he could not accomplish this goal. But he left so much of material for posterity in and through his speeches, writings, commands and directions, rules of conduct for man in different stations of life that any keen observer will be able to prepare a volume by classifying that available material.

Swamiji’s attention was not merely pivoted to the sinister effects of caste divisions. With his prophetic vision he delved into the countless problems in human life that were rampant in his times and were soon expected in the offing. Accordingly, this book has been got up by classifying all his messages into sixteen chapters. Following the traditional system of starting a thought-provoking work like this, Swamiji’s obeisance to his teacher Sri Ramakrishna, Holy Mother Sarada Devi, Guru, Divine Mother, and Śiva (akin to the worship of five deities introduced by Śaṅkarācārya) have been put in Sanskrit as the Invocation, all composed by himself. Then we come to the first chapter. As is known to all students of Swamiji’s literature, his first object of passion was India, this motherland of ours. He lavished his vocabulary in praising her, in repaying our debt to this motherland which, from time immemorial, had been continuing to be glorious in the eyes of even cynics and fanatics of far-away countries. Through his sagacious vision from the depth of meditation he was able to visualize in a much practical way than mere day-dreamers, One vision I see clear as life: that the ancient Mother has awakened once more, sitting on Her throne rejuvenated, more glorious than ever. (2) And with whom did the responsibility rest? It rested with her children and none else. So he gave a clarion call to his countrymen, Arise and awake and see her seated here on her eternal throne, rejuvenated, more glorious than she ever was. (3) Again he spoke out his cherished dream—One may desire to see again the India of one’s books, one’s studies, one’s dreams. My hope is to see again the strong points of that India, reinforced by the strong points of this age, only in a natural way. The new state of things must be a growth from within. (4) For the modern youth who look upon everything ancient as hoax or misrepresentation of facts, who do not find anything Indian to boast of, this first chapter will be an eye-opener in many ways.

The second chapter deals with thoughts on this world, the individual soul, and God. It is mandatory for all the authors of smṛti-śāstras to enter into a discussion on these topics separately. But Swami Vivekananda’s distinction lies in the fact that he, being in reality a preacher of Advaita Vedanta, treated all the three topics together, albeit in a special way. In this chapter the differences among these separate entities have been discussed in subtle terms as also the way to bring about a harmony among them.

The general atmosphere of India both during and before the appearance of Swami Vivekananda was reverberating with howls of social reform. The reformers started feeling that the Indian society had become rotten due to too much imposition of religion into all affairs in Indian society. In their opinion, religion breathed so heavily behind the neck of every Indian, especially the poor folk, the lower class. But their economic conditions never improved. They could never arrange for a square meal for their starving families despite their hard labour since dawn to eve. As an upshot of all such social tyranny they fell prey to aliens and invaders, and eventually hordes of them took recourse to other religions like Islam and Christianity in large numbers. At that critical period of history, Swami Vivekananda appeared on the arena and, with his deep insight and attitude of love towards his countrymen, he boldly claimed that All the reformers in India made the serious mistake of holding religion accountable for all the horrors of priestcraft and degeneration, and went forthwith to pull down the indestructible structure (of caste system). (5) The fate of a nation does not depend upon the number of husbands their widows get, but upon the condition of the masses. Can you give them back their lost individuality without making them lose their innate spiritual nature? (6) To the reformers I will point out that I am a greater reformer than any one of them. They want to reform only little bits. I want root-and-branch reform. I do not believe in reform; I believe in growth. (7) Such was the boldness of Swamiji. These and all allied statements concerning social reform are put in the third chapter of this book.

As we all know well, religion forms the backbone of India. But at the same time people find that their own countrymen who are very religious-minded suffer miserably from abject poverty. Under such calamity one is prone to turn into a cynic, agnostic, or non-believer in the existence of God. They try to show others that God has nothing to do in one’s day-to-day affairs, in solving one’s problems. Then why not we make that God otiose and stop becoming a hypocrite? Such was the mental condition of Swamiji also when he was a mere teen-ager. But he did not stop there. Rather he delved deep into this nagging problem and found out the solution for all. Like that Greek legendary Prometheus, Swamiji brought the fire of knowledge to humankind even risking his own life so that people may enjoy the heat of it and also become nourished by cooking food on it. In the fourth chapter he dealt with religion, its definition, scope, ramifications, and infinite possibilities. Besides, the concepts of harmony of religions and universal religion have also been discussed separately in this chapter.

The fifth chapter discusses the infinite aspects of Hinduism; how Buddhism and some other religions sprouted from it; their differences of view, their relations; the four yogas and their synthesis, etc.; the Vedas, our ­primary scriptures, Smṛtis and other subordinate books, the secondary scriptures. In a nutshell all such higher knowledge has been provided in this chapter.

The next chapter deals with the questions regarding problems, especially prevailing in India, and their solutions. Swamiji lamented to his countrymen, who were bent upon licking the boots of the foreign rulers, with a somewhat sarcasm in his tone, O India! Anglicized India! Do not forget, child, that there are in this society problems that neither you nor your Western Guru can yet grasp the meaning of—much less solve! (8) In the depth of his feeling he perceived the gravity of the problems, raised the problems one after the other, showed the way to grapple with them, and find out the solutions. This is in short all about the contents in the chapter six.

The caste problem in India is the worst of all problems. In fact it has led to the downfall of India and led her to the miserable state prevailing till date. Swamiji clearly pointed out that caste division started since the dawn of civilization by the ancient wise sages in order to make division of labour. So caste in itself is not at all a problem; it is the tactical misappropriation of advantages and wealth by people of higher castes and with vested interest. Nature has its own vengeance. It happened exactly as Swamiji predicted—A time will come when there will be rising of the Sudra class with their Sudra-hood. They will gain absolute supremacy in every society. (9) Nowadays the Brahmins with their sacred thread do not hesitate to hide their caste and stand in the same row with the śūdras to introduce themselves as belonging to lower castes just in order to secure a job. Irony can go no further! All these issues have been taken up by Swamiji in the seventh chapter to open the eyes of all to these grave mistakes that go to degenerate a whole nation.

How the common man should live the ideal life today, so as to attain in the end the real goal of human life, which is freedom from all bondages? There are sets of rules laid down by sages of yore. Scriptures like the Mahā-Nirvāṇa-Tantra have also given their views in clear terms. Swamiji culled them and quoted in his lecture in order to inculcate the idea of duty in the minds of all. His own unique views about duties in life have also been put in chapter eight.

The ninth chapter is on bondage, freedom, and self-effort—terms deeply associated with the struggle of spiritual aspirants. Many people cannot even understand their conditions of bondage, much less the idea of freedom which they mistake for licence to do anything they like. But when by God’s grace some rare soul discovers his bondage, he cannot but try to get out of the mesh of this world—not by killing himself but by honestly and diligently trying to free himself from all bondages. This is what is called self-effort dealt with in this chapter.

The tenth chapter is devoted to a detailed discussion on the good as well as bad sides of organized life, especially in India. It is worth mention here that Swamiji was the only person who had the honesty as also the boldness to contradict his own statement. This is no doubt a sign of greatness of a man, and not his indecisiveness, as is generally held by the common people.

The eleventh chapter has been named after Achārya Śaṅkara’s regime of rules laid down in respect of monastic members. It has been put in a Sanskrit word used by the Achārya in that context—मठाम्नायः, maṭhāmnāyaḥ. This chapter has been subdivided into three distinct categories. The first of them deals with rules that Swamiji laid down with respect to the Math and Mission. The second part discusses the rules to be adhered to by all the monastic members. And the third is a set of rules laid down for the householders in regard to their relationship with the monastic members.

Next we come to chapter twelve which deals with a new subject not taken up by any of the early law-givers in this country. Here Swamiji swerved from his predecessors in this line and followed the path laid down by Achārya Śaṅkara. Like the great Achārya, Swamiji too believed firmly and tried his best to ingrain the Advaitic idea of infinite possibilities of the human soul. With his trumpet voice he declared and even claimed that faith in one’s own inherent possibilities can undoubtedly lead one to inaccessible heights of spirituality, and also worldly prosperity. Everything in life can be achieved from that faith.

Chapter thirteen speaks of the gospel of fearlessness Swamiji preached and how every soul learns to shoulder all responsibilities entrusted to him and go his own way blessing the world, not blaming anyone. This is one of the salient vows to be taken up by all who renounce the world. None of the previous law-makers have ever dealt with this rare yet promising aspect of human character. From Swamiji’s assertions put in this chapter it becomes evident that a truly religious person does not evince cringing, fawning, whining, degrading, submissive inertia. What is more, he asked us to throw away all kindergartens of religion and implement true spirituality in practical life rather than theorizing.

Chapter fourteen is on the womenfolk. Swamiji always held this particular section of human society in high esteem. Being a keen student of history, and having compared notes with the women abroad, Swamiji felt that our women carry in them immense possibilities potentially, and once that great reservoir of energy is tapped and let flow through proper channels it will change even the world scenario completely.

The fifteenth chapter has been named after Swamiji’s own choice. He coined a particular Sanskrit phrase in this connection, namely, जीवसेवया शिवसेवा, meaning, to serve all beings amounts to serve God. This was his favourite catchphrase. It seems Swamiji exhausted all his emotions and feelings for the tyrannized, suppressed, deprived, and backward class people of our Motherland. Sometimes it would seem as if Swamiji is soliloquizing while expressing his desire to take birth as many times as a single soul remains in bondage. All through his life he preached this great doctrine and always wanted to see his disciples get their lives moulded on this tenet. To practicalize this was his dream of life.

The last or the sixteenth chapter has been captioned as General Injunctions. It contains those sayings of Swamiji which could not be fitted into any other of the aforesaid fifteen chapters; nor could they be deleted altogether, judging by the weight of each statement.

One of the salient features of this book lies in the variety of metres used in versifying all the English texts into Sanskrit. All other extant ­smṛti scriptures have been composed in anuṣṭubh metre alone. But, considering the vast, liberal, and multifaceted personality of Swami Viveka­nanda, his words have been translated into a variety of metres, the names of which have been put under footnotes. This fact, we feel, will only add to the beauty of this book. In this point the readers may well remember the great Śaṅkarācārya’s renowned Vedanta primer Vivekacūḍāmaṇi. Therein also the ācārya has visibly exhausted all his knowledge on metres in an innumerable variety of them. Swami Vivekananda’s nature was more akin to the ācārya than to any other authors of smṛti. This is of course a bold step on our part. All through Swami Vivekananda’s writings we came across his extraordinary talent of composing Sanskrit poems and hymns in various metres. That has supplied us with the impetus for this bold step. Another speciality can also be observed in this book. Unlike other law-givers Swamiji discusses in many places the Advaita concept of Vedanta. It is because his injunctions and prohibitions are rooted in Advaitic oneness and the solidarity of the universe. On the one hand he instructed all to go back to the Upanishadic teachings, the ways of the ancient sages, while on the other hand he asked people not to blindly imitate anybody, however great that person might be. He wanted every one of us to become a ṛṣi, a seer ourselves. Generally ­smṛti scripture implies various restrictions imposed on the common man. But Swamiji by far deviated from his predecessors by asking all to follow laws in order to go beyond laws, and be not petrified in fear of punishment. This point makes this book bolder, encouraging, and inspiring to all. In distinct words he pronounced that he never believed in punishment or atonement for a wrongdoing. In his words, even repentance for the past sins makes one weaker and drags him away from the spiritual goal. Whenever people suffer from physical or mental setback, they are seen to wail, Oh, this is all due to my past deeds; I am gone. But Swamiji came forward in this point too, prodding them with these elevating words, Forget not that only due to your past good deeds you have got this rare human birth; your destiny depends on your deeds only, and not on any superhuman being or ghost. So cast off all your agony and stand up on your own, accepting all the responsibilities for your past deeds, and go ahead. A bright future lies before you. Why not look up to that? Such encouraging bold statements can even rouse a person from his moribund state.

Another special feature of Swamiji is in the popular style of raising a question oneself in the subject of discussion and answering that suitably. In this aspect he followed Śaṅkarācārya’s style put so aptly in the form of Praśnottaramālā (list of questions and answers in spiritual life). It is a logical style adopted by the ancient sages of India for a clear understanding of a subject. Spiritual teachers always raise relevant questions that may come up in the mind of the disciple, even before the latter speaks that out. Then they proceed to give correct answers to those questions.

A total of 2307 entries in English have been culled from various works of Swami Vivekananda. They are, (1) The Complete Works of ­Swami Vivekananda in 9 volumes published by the Advaita Ashrama, Mayavati Memorial Edition, (2) Life of Swami Vivekananda in 2 volumes by his Eastern and Western Disciples, also published by the Advaita Ashrama, (3) Reminiscences of Swami Vivekananda, published by the Advaita Ashrama, (4) Swami Vivekananda in the West—New Discoveries in 6 volumes by Marie Louise Burke, published by the Advaita Ashrama. Apart from these we have also taken relevant quotes from Swami Vivekananda recorded by Sister Nivedita in her Complete Works, as also her Complete set of Letters in 2 volumes published by the Advaita Ashrama.

All such culled sentences have been translated into Sanskrit verses by talented Sanskrit scholars from various states of India. In order to enable our readers abroad who are not well versed with Devanāgarī scripts, transliteration of the verses based on international transliteration rules has also been done.

We feel thrice blessed in having accomplished this great work: firstly, in fulfilling an unfulfilled dream of our Nara-ṛṣi, Swami Vivekananda; and secondly, in successfully organizing this monumental work with the help of a number of scholars from various states of India. It is, as it were, a Mahā-yajña, great sacrificial rite on knowledge, in which scholars from various parts of India poured in their quota to build up the pillar of Hindu religion. And in the third place, for having the blessings of our most revered President Srimat Swami Smarananandaji Maharaj, who not only expressed his interest, advised and encouraged the author, but also showered his blessings in the words of benediction printed in this book for writing this unprecedented work of the Ramakrishna Order.

Shortly before giving up his mortal body Swamiji had once uttered this timeless promise, in a soliloquizing way in the presence of some close friends of his through these words: It may be that I shall find it good to get outside of my body—to cast it off as a disused garment; but I shall not cease to work! I shall inspire men everywhere, until the world shall know that it is one with God. (10) Yes, it is true that he has been keeping his promise and extracting various good works from innumerable fellows whom he chooses. This promise of his is just an echo of Lord Krishna who said in the Bhagavad Gītā: "Those who are always joined with me through their everyday affairs are endowed by me with Buddhi-yoga through which they can reach me. And I, out of compassion for them, dispel all darkness from their heart by enlightening it with the lamp of knowledge." (11) It is clear from the growing awareness in the modern generation and the tendency to feel heartily for not only the neglected, tyrannized people all the world over, but also for all other species of animals, birds, trees, etc., whom people are protecting in organized way from the hands of torturing, bestial types of people. Swamiji still inspires all of us sitting inside our personality. This is an irrevocable truth.

Such a great sacrificial job needs a large group of people who contribute substantially in the progress of this task. We are particularly indebted to the following scholars for their marvellous contributions in translating the texts, and offer our gratitude to them:—

1) Prof. K. V. Vasudevan, Chalakudy, Kerala, (2) Prof. Gopabandhu ­Mishra, Vice-Chancellor, Shree Somnath Sanskrit University, Gujarat, (3) Prof. Banamali Biswal, Allahabad, (4) Prof. H. V. Nagaraj Rao, Mysore, (5) Prof. Kriparam Tripathi, Balarampur, UP, (6) Prof. Paramanand Jha, ­Delhi, (7) Prof. Kumarnath Bhattacharya, Navadweep, (8) Prof. Harekrushna ­Pattajoshi, Odisha, (9) Prof. Nirmal Sundar Mishra, Odisha, (10) Prof. C. S. Radha­krishnan, Pondicherry, (11) Prof. Suryamani Rath, Puri, Odisha, (12) Dr. Somanath Dash, Puri, Odisha, (13) Dr. Narayan Dash, Narendra­pur, W. B., (14) Dr. E. N. Narayanan, Kerala, (15) Prof. Kaliprasanna ­Satapathy, Odisha, (16) Prof. Kaliprasad Mishra, Odisha, (17) Dr. Hemchandra ­Belwal, Pithora­garh, ­Uttarakhand, (18) Dr. Buddheswar Sarangi, Kolkata, (19) Srimat Swami Swaprabhananda Maharaj, Kerala, (20) Prof. ­Braja Kishore Swain, Puri, (21) Dr. Mau Dasgupta, Kolkata.

In addition to the above scholars, we have received helps in various kinds from quite a number of people who are interested to see the book come out. We express our thanks and gratitude to them also. Due to shortage of space their names could not be put in this place.

Lastly, we look forward to the days in the offing when people all the world over will build up their own lives in the patterns laid down by Swami Vivekananda. Every home will be transformed into a shelter for the afflicted, helpless people, and the whole atmosphere will reverberate with the sound so’ham, ‘I am one with all, they are my own’. If this book succeeds in bringing about that type of change in the society in an unseen, unheard, silent, but everlastingly effective, indelible way, we will deem our painstaking labour amply rewarded and the real purpose of the book will be fulfilled.

Jai Bhagavān Sri Ramakrishnadeva ki Jai

Jai Sri Saradamai ki Jai

Jai Swami Vivekanandaji ki Jai.

Hariḥ Om Tat Sat

Swami Kritarthananda

Belur Math

15 April 2021

25 Bengali New Year

---

References

[1] Life 2:411; This book, Ch3:161:196.

[2] CW4:353; This book, Ch.1:64:32.

[3] CW3:154; This book, Ch.1:36:22.

[4] Life , 2:472, This book, Ch.1:77:37.

[5] CW5:22; This book, Ch.3:68:162.

[6] CW5:29; This book, Ch.3:72:163.

[7] CW3:213; This book, Ch.3:15:136.

[8] CW4:307; This book, Ch.6:99:459.

[9] CW4:468; This book, Ch.7:53:565.

[10] ND4:524; This book, Ch.16:49:909.

[11] BG10:10,11.

Invocation

(1)

1. सामाख्याद्यैर्गीति-सुमधुरैर्मेघगम्भीरघोषैः

यज्ञध्वान्तध्वनितगगनैर्ब्राह्मणैर्ज्ञातवेदैः ।

वेदान्ताख्यैः सुविहितमखोद्भिन्नमोहान्धकारैः

स्तुतो गीतो य इह सततं तं भजे रामकृष्णम् ॥ (2)

sāmākhyādyairgīti sumadhurairmeghagambhīra ghoṣaiḥ

yajñadhvāntadhvanita gaganairbrāhmaṇairjñātavedaiḥ /

vedāntākhyaiḥ suvihitamakhodbhinna-mohāndhakāraiḥ

stuto gīto ya iha satataṁ taṁ bhaje rāmakṛṣṇam //

He who was praised by the Brāhmaṇas, those knowers of the Vedas who made the sky reverberate with the sacred sounds of the sacrifice and caused the darkness of delusion to vanish through well performed rituals and the knowledge known as Vedanta—he whose greatness was sung in the sweet chants of the Sāma Veda etc., with voices thundering like clouds—to that Shri Ramakrishna, I offer my eternal worship. [CW9:304]

2. प्राप्तं यद्वै त्वनादिनिधनं वेदोदधिं मथित्वा

दत्तं यस्य प्रकरणे हरिहरब्रह्मादिदेवैर्बलम् ।

पूर्णं यत्तु प्राणसारैर्भौमनारायणानां

रामकृष्णस्तनुं धत्ते तत्पूर्णपात्रमिदं भो ॥

prāptaṁ yadvai tvanādinidhanaṁ vedodadhiṁ mathitvā

dattaṁ yasya prakaraṇe hariharabrahmādidevairbalam /

pūrṇaṁ yattu prāṇasārairbhaumanārāyaṇānāṁ

rāmakṛṣṇastanuṁ dhatte tatpūrṇapātramidaṁ bho //

That nectar which has been obtained by churning the infinite ocean of the Vedas, into which Brahma, Vishnu, Shiva, and the other gods have poured their strength, which is charged with the life-essence of the Avataras—gods Incarnate on earth—Sri Ramakrishna holds that nectar in his person, in its fullest measure! [CW6:276]

3. शक्तिसमुद्रसमुत्थतरंगं दर्शितप्रेमविजृम्भितरंगं ।

संशयराक्षसनाशमहास्त्रं यामि गुरुं शरणं भववैद्यम् ॥ (3)

śaktisamudrasamutthataraṁgaṁ darśitapremavijṛmbhitaraṁgaṁ /

saṁśayarākṣasanāśamahāstraṁ yāmi guruṁ śaraṇaṁ bhavavaidyam //

I surrender myself to my Guru, the physician for the malady of Samsāra (relative existence) who is, as it were, a wave rising in the ocean of Shakti (Power), who has shown various sports of Love Divine, and who is the weapon to destroy the demon of doubt. [CW8:179]

4. अद्वयतत्त्वसमाहितचित्तं प्रोज्वलभक्तिपटावृतवृत्तं ।

कर्मकलेवरमद्भुतचेष्टं यामि गुरुं शरणं भववैद्यम् ॥ (4)

advayatattvasamāhitacittaṁ projvalabhaktipaṭāvṛtavṛttaṁ /

karmakalevaramadbhutaceṣṭaṁ yāmi guruṁ śaraṇaṁ bhavavaidyam //

I surrender myself to my Guru the Man-God, the physician for the malady of this Samsāra (relative existence), whose mind ever dwelt on the non-dualistic Truth, whose personality was covered by the cloth of Supreme Devotion, who was ever active (for the good of humanity) and whose actions were all superhuman. [CW8:179]

5. भवत्कृते गानमेकं गीयतेऽत्र मया गुरो ।

सद्वास्त्विदमसद्वास्तु नाहं तद् गणयामि भोः ॥

प्रशंसन्तु जनाः सर्वे मुक्तकण्ठमिदं स्वयम् ।

अथवा ते विनिन्दन्तु मन्ये सर्वं तृणाय तत् ॥

दासोऽहं भवतोर्द्वयोः प्रणतोऽस्मि सशक्तिकम् ।

भवतोः श्रीचरणयोः सदैव हि नमाम्यहम् ॥

bhavatkṛte gānamekaṁ gīyate’tra mayā guro /

sadvāstvidamasadvāstu nāhaṁ tad gaṇayāmi bhoḥ //

praśaṁsantu janāḥ sarve muktakaṇṭhamidaṁ svayam /

athavā te vinindantu manye sarvaṁ tṛṇāya tat //

dāso’haṁ bhavatordvayoḥ praṇato’smi saśaktikam /

bhavatoḥ śrīcaraṇayoḥ sadaiva hi namāmyaham //

A song I sing to Thee! Nor care I for people’s comments, good or bad. Censure or praise I hold of no account. True servant I of Thee Both, Bow at Thy feet, with Shakti. [CW4:511]

6. पीत्वा पीत्वा परमममृतं वीतसंसाररागाः

हित्वा हित्वा सकलकलहप्रापिणीं स्वार्थसिद्धिम् ।

ध्यात्वा ध्यात्वा गुरुवरपदं सर्वकल्याणरूपम्

नत्वा नत्वा सकलभुवनं पातुमामन्त्रयामः ॥ (5)

pītvā pītvā paramamamṛtaṁ vītasaṁsārarāgāḥ

hitvā hitvā sakalakalahaprāpiṇīṁ svārthasiddhim /

dhyātvā dhyātvā guruvarapadaṁ sarvakalyāṇarūpam

natvā natvā sakalabhuvanaṁ pātumāmantrayāmaḥ //

Giving up the attachment for the world and drinking constantly the supreme nectar of immortality, for ever discarding that self-seeking spirit which is the mother of all dissension, and ever meditating on the blessed feet of our Guru which are the embodiment of all well-being, with repeated salutations we invite the whole world to participate in drinking the nectar. [CW6:275-76]

7. क्वाम्बा शिवा क्व गृणनं मम हीनबुद्धेः

दोर्भ्यां विधर्तुमिह यामि जगद्विधात्रीम् ।

चिन्त्यं श्रिया सुचरणं त्वभयप्रतिष्ठम्

सेवापरैरभिनुतं शरणं प्रपद्ये ॥ (6)

kvāmbā śivā kva gṛṇanaṁ mama hīnabuddheḥ

dorbhyāṁ vidhartumiha yāmi jagadvidhātrīm /

cintyaṁ śriyā sucaraṇaṁ tvabhayapratiṣṭham

sevāparairabhinutaṁ śaraṇaṁ prapadye //

O Mother ! Can one with so little intellect like me grasp you? It is like holding the Mother of the Universe with these two little hands of mine. Hence with true worshipful service I take refuge to Thy blessed feet, the above of fearlessness, which is contemplated by the Goddess of Fortune. [CW4:500-501]

8. या मा चिराय विनयत्यतिदु:खमार्गै: आसिद्धित: स्वकलितैर्ललितैर्विलासै: ।

या मे मतिं सुविदधे सततं धरण्याम् साम्बा शिवा मम गतिं सफलेऽफले वा ॥ (7)

yā mā cirāya vinayatyatiduḥkhamārgaiḥ

āsiddhitaḥ svakalitairlalitairvilāsaiḥ / 

yā me matiṁ suvidadhe satataṁ dharaṇyām

sāmbā śivā mama gatiṁ saphale’phale vā //

That Mother who, since my birth has ever been leading me on through the path of great misery towards perfection with her sweet, playful ways; She who has always inspired my understanding; may She, my Mother, be my only resort in success and failure. [CW4:501]

9. दुरितदलनदक्षं दक्षजादत्तदोषं

कलितकलिकलङ्‍कं कम्रकह्लारकान्तम् ।

परहितकरणाय प्राणप्रच्छेदसूत्कं

नतनयननियुक्तं नीलकण्ठं नमामः ॥ (8)

duritadalanadakṣaṁ dakṣajādattadoṣaṁ

kalitakalikalaṅ‍kaṁ kamrakahlārakāntaṁ /

parahitakaraṇāya prāṇapracchedasūtkaṁ 

natanayananiyuktaṁ nīlakaṇṭhaṁ namāmaḥ //

The great dispeller of evil, who wipes the dark stain of this Age (Kali-yuga); whom Daksha’s daughter gave her hand; who is beautiful like the charming white water-lily, who is ever ready to part with life for others’ good, whose gaze is fixed on the humble, to that blue-necked one we bow with reverence. [CW4:503-4]

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Notes And References

[1] Except for the entry #5, which was originally written by Swamiji in a Bengali poem and translated by someone else into English, all the rest of the Sanskrit verses were originally composed by Swamiji himself.

[2] मन्दाक्रान्ता वृत्तम् ।

[3] दोधक वृत्तम् ।

[4] Ibid.

[5] मन्दाक्रान्ता वृत्तम् ।

[6] वसन्ततिलकं वृत्तम् ।

[7] Ibid.

[8] मालिनी वृत्तम् ।

Introductory Verses

हरिः ॐ

अथ पूतमिदं शास्त्रं सर्वकल्याणसिद्धये ।

नरर्षिणा विवेकानन्देन साक्षात् प्रदर्शितम् ।।१

प्रामाणिकेभ्यो ग्रन्थेभ्यस्तत्कृतेभ्यस्तथैव च ।

अन्येभ्यश्च समुद्धृत्य यथायोगं प्रदर्श्यते ।।२

इदानीन्तनकालीनसाधारणनृणामपि ।

यथोपयोगसंसिद्धि काचित् नूतनसंहिता ।।३

कर्तव्येत्याशयस्तस्य धर्ममार्गानुसारिणः ।

ऋषेरासीदहो दैवात् स न साफल्यमेयिवान् ।।४

अतस्तदिच्छापूर्त्यर्थं तत्पदव्यनुगामिना ।

रामकृष्णमठीयेन केनचिद् भिक्षुणाधुना ।।५

ग्रन्थानालोड्य सश्रद्धं विप्रकीर्णा इतस्ततः ।

समगृह्यन्त विषयाः समस्ताश्च प्रयत्नतः ।।६

प्रथितैर्भारते देशे सर्वत्र विबुधोत्तमैः ।

अनुवाद्याखिलं देवभाषायां पद्यरूपतः ।।७

विवेकानन्दयमिनः स्मृतिरूपेण सम्प्रति ।

प्रकाश्यते स्वामिपादास्तेन तुष्यन्तु कर्मणा ।।८

एतामाधुनिकीं श्रीमद्विवेकानन्दकीर्तिताम् ।

स्मृतिं सहृदयाः सर्वे हृदि कुर्वन्त्वमत्सरम् ।।९

त्रिविधेभ्यश्च तापेभ्यो मुच्यन्तां सकला जनाः ।

शान्तिं च परमां लब्ध्वा मोमुद्यन्तां गतक्लमाः ।।१०

atha pūtamidaṁ śāstraṁ sarvakalyāṇasiddhaye /

nararṣiṇā vivekānandena sākṣāt pradarśitam //

prāmāṇkebhyo granthebhyastatkṛtebhyastathaiva ca /

anyebhyaśca samuddhṛtya yathāyogaṁ pradarśyate //

idānīntanakālīna-sādhāraṇa-nṛṇāmapi /

yathopayogasaṁsiddhi kācit nūtanasaṁhitā //

kartavyetyāśayastasya dharmamārgānusāriṇaḥ /

ṛṣerāsīdaho daivāt sa na sāphalyameyivān //

atastadicchāpūrtyarthaṁ tatpadavyanugāminā /

rāmakṛṣṇamaṭhīyena kenacid bhikṣuṇādhunā //

granthānāloḍya saśraddhaṁ viprakīrṇā itastataḥ /

samagṛhyanta viṣayāḥ samastāśca prayatnataḥ //

prathitairbhārate deśe sarvatra vibudhottamaiḥ /

anuvādyākhilaṁ devabhāṣāyāṁ padyarūpataḥ //

vivekānandayaminaḥ smṛtirūpeṇa samprati /

prakāśyate svāmipādāstena tuṣyantu karmaṇā //

etāmādhunikīṁ śrīmad vivekānanda-kīrtitām /

smṛtiṁ sahṛdayāḥ sarve hṛdi kurvantvamatsaram //

trividhebhyaśca tāpebhyo mucyantāṁ sakalā janāḥ /

śāntiṁ ca paramāṁ labdhvā momudyantāṁ gataklamāḥ //

Hariḥ Om! Now is going to start this holy scripture for the all-round benefit of humankind, which was originally mooted, preached, and written by the nara-ṛṣi Swami Vivekananda during his lifetime and strewn in all the authentic books on him published so far. Although he expressed a keen desire to write down such a smṛti-scripture for the welfare of all, he could not accomplish this task while he was alive. Those recorded ideas have been painstakenly collected and thoughtfully classified by a monk, and translated into beautiful Sanskrit language by talented scholars of Sanskrit from all over India. May it make a room in the heart of the readership. Let all be free from the threefold miseries and peace only prevail.

अथ प्रथमोऽध्यायः

मातृभूमि-प्रशस्तिः

Chapter 1

Eulogy to Motherland

1. सहिष्णुत्वं तथा विश्वव्यापकाङ्गीकृतिं सदा ।

अबोधयत् तस्मिन् धर्मे वयं स्थित्वातिगर्विताः ॥१

sahiṣṇutvaṁ tathā viśvavyāpakāṅgīkṛtiṁ sadā /

abodhayat tasmin dharme vayaṁ sthitvātigarvitā //

We are proud to belong to a religion which has taught the world both tolerance and universal acceptance. [CW1:3]

2. समग्रविश्वव्यापिन्यां तितिक्षायां न केवलम् ।

विश्वासो नः, सर्वधर्मान् सत्यान् मन्यामहे वयम् ॥२

samagraviśvavyāpinyāṁ titikṣāyāṁ na kevalam /

viśvāso naḥ, sarvadharmān satyān manyāmahe vayam //

We believe not only in universal toleration, but we accept all religions as true. [CW1:3]

3. सर्वेषामेव राष्ट्राणां मानवान् परिहिंसितान् ।

शरणं याचमानांश्च नानाधर्मावलम्बिनः ॥३

ररक्ष श्रेष्ठदेशो यः सदाप्यभयदानतः ।

तद्देशजा इति प्राज्यं गर्वं बिभृमहे वयम् ॥४

sarveṣāmeva rāṣṭrāṇāṁ mānavān parihiṁsitān /

śaraṇaṁ yācamānāṁśca nānādharmāvalambinaḥ //

rarakṣa yaḥ śreṣṭhadeśaḥ sadāpyabhayadānataḥ /

taddeśajā iti prājyaṁ garvaṁ bibhṛmahe vayam //

We are proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. [CW1:3]

4. इस्रेलीयाः शुद्धवंश्याः प्राप्ता दक्षिणभारतम् ।

देवालयो यदा तेषां भग्नः क्रौर्येण रोमकैः ॥५

तान् ररक्षिम सौहार्दान्निधाय हृदये वयम् ।

दत्तं शरणमस्माभिरिति गर्वं वहामहे ॥६

isrelīyāḥ śuddhavaṁśyāḥ prāptā dakṣiṇabhāratam /

devālayo yadā teṣāṁ bhagnaḥ krauryeṇa romakaiḥ //

tān rarakṣima sauhārdānnidhāya hṛdaye vayam /

dattaṁ śaraṇamasmābhiriti garvaṁ vahāmahe //

We are proud that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. [CW1:3]

5. जरथुष्ट्रीय राष्ट्रस्य विशिष्टाय जनाय च ।

धर्मोऽस्माकं ददौ रक्षां तान् पालयति चाधुना ॥७

उदारहृदयस्यास्य धर्मस्य स्मोऽनुयायिनः ।

अर्हेभ्यः शरणं दातुरिति गर्वं वहामहे ॥८

jarathuṣṭrīya rāṣṭrasya viśiṣṭāya janāya ca /

dharmo’smākaṁ dadau rakṣāṁ tān pālayati cādhunā //

udārahṛdayasyāsya dharmasya smo’nuyāyinaḥ /

arhebhyaḥ śaraṇaṁ dāturiti garvaṁ vahāmahe //

We are proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. [CW1:3]

6. हिन्दवो भारतीया हि नाकार्षुः कस्य पीडनम् ।

धर्ममाश्रित्य निखिलधर्मेषु श्रद्धयान्विताः ।।९

hindavo bhāratīyā hi nākārṣuḥ kasya pīḍanam /  

dharmamāśritya nikhiladharmeṣu śraddhayānvitāḥ //

In India there never was any religious persecution by the Hindus, but only that wonderful reverence, which they have for all the religions. [CW1:391]

7. इयम् एतादृशी भूमिः न धर्मे कोऽपि मारितः ।

विभिन्नमतयो यत्र स्वतन्त्राः सर्वदा जनाः ॥१०

iyam etādṛśī bhūmiḥ na dharme ko’pi māritaḥ /

vibhinnamatayo yatra svatantrāḥ sarvadā janāḥ //

It is something to glory in, that it is the land where there was never a religious persecution, where people are allowed perfect freedom in religion. [CW1:425]

8. लोके भवति यो देशः पुण्यभूमीति शंसितः ।

जीवलोकाः समायान्ति यत्र कर्मार्जनाय च ॥११

जीवाः सर्वे यत्र मार्गमीश्वरं प्रति कुर्वते ।

आत्यन्तिकनिवासेऽस्मिन्नागताः स्युस्तदाप्तये ॥ १२

कुलीनोदारपूतात्मशान्तनिष्ठगुणान् प्रति ।

मनुष्यत्वं परां कोटिमारूढं यत्र राजते ॥१३

अन्तरालोकनस्यैवमात्मीयानुभवस्य च ।

देशो यो वर्तते सैषा पुण्या भारतभूरिति ॥१४

loke bhavati yo deśaḥ puṇyabhūmīti śaṁsitaḥ /

jīvalokāḥ samāyānti yatra karmārjanāya ca //

jīvāḥ sarve yatra mārgamīśvaraṁ prati kurvate /

ātyantikanivās’sminnāgatāḥ syustadāptaye //

kulīnodārapūtātma śāntaniṣṭhaguṇān prati /

manuṣyatvaṁ parāṁ koṭimār ūḍhaṁ yatra rājate //

antarālokanasyaivamātmīyā-nubhavasya ca /

deśo yo vartate saiṣā puṇyā bhāratabhūriti //

If there is any land on this earth that can lay claim to be the blessed Punya Bhumi, to be the land to which all souls on this earth must come to account for Karma, the land to which every soul