Gandhi’s Connection to the Ramakrishna-Vivekananda Movement

India in the nineteenth century witnessed the birth and work of three great stalwarts whose impact and influence continue to grow with each passing day: Sri Ramakrishna Paramahamsa, Swami Vivekananda, and Mahatma Gandhi. While the relationship between Sri Ramakrishna and his devoted disciple, Swami Vivekananda, is well known to all, however the connection between both of them with Mahatma Gandhi is often overlooked and discussed by only a handful of scholars, despite the fact that their relevance spans every field in the modern world and their influence remains significant.

Since Sri Ramakrishna and Swami Vivekananda were not aware of Mahatma Gandhi, as both had attained Mahasamadhi before Gandhi's social and political emergence on a national scale in India, their paths never directly crossed. However, it was Gandhi who was introduced to the lives and teachings of both the master and his disciple. He continued his association with them by reading their literature, visiting their organisation, and paying homage to them on their birth anniversaries.

The Collected Works of Mahatma Gandhi—a 98-volume compilation—serves as an excellent document for understanding the chronological development of Gandhi’s relationship with Sri Ramakrishna and Swami Vivekananda. Although Gandhi made couple of attempts during Swamiji's lifetime to meet him, ^[1] he could not succeed. ^[2] Nevertheless, he remained closely connected to Swami Vivekananda’s literary and social works throughout his own life.

Gandhi and the Literature of Ramakrishna & Vivekananda

While in South Africa in 1903, Gandhi turned to Swami Vivekananda’s monumental work Raja Yoga, which had been published during the Swamiji’s first visit to the West.

In 1903, members of the Theosophical Society wanted to involve Gandhiji, believing his Hindu background would offer valuable perceptions and understanding into their circle, given the Hindu influence in Theosophical literature. Although Gandhiji had limited knowledge of Sanskrit and nominal exposure to Hindu scriptures at the time, the Theosophists assumed his background would contribute to their work. Gandhiji writes,

“Theosophist friends certainly intended to draw me into their society, but that was with a view to getting something from me as a Hindu. Theosophical literature is replete with Hindu influence and so these friends expected that I should be helpful to them. I explained that my Sanskrit study was not much to speak of, that I had not read the Hindu scriptures in the original…... But being believers in samskara (tendencies caused by previous births) and punarjanma (rebirth), they assumed that I should be able to render at least some help. And so, I felt like a Triton among the minnows. I started reading Swami Vivekananda's Rajayoga with some of these friends”.^[3]

This instance marked the beginning of Gandhi's introduction to Swami Vivekananda’s literature, a connection that continued throughout his life.
After returning to India, Gandhi grew increasingly connected to the literature of Ramakrishna and Vivekananda, a bond that deepened during his imprisonment for resisting British rule. In his Jail Diary, dated September 28, 1923 (Friday), Gandhi noted that he had completed reading Swami Vivekananda’s Raja Yoga. He wrote, "This week, I finished reading Vivekananda's Raja Yoga." ^[4] Swamiji's Raja Yoga remained one of the books Gandhi kept with him throughout his time in Yeravda Jail. ^[5]

Later in 1932 he came across the biographies of Sri Ramakrishna and Swami Vivekananda written by Romain Rolland in Yeravda Jail, as described in his diary notes of the jail. On May 22 (Sunday), Gandhiji wrote: "Completed Rolland's Ramakrishna." ^[6] On May 31, 1932 (Tuesday), Gandhiji completed Swamiji's biography; he wrote in his diary, "Completed Rolland's Vivekananda." ^[7]

The impact of the writings was such that in years coming Gandhi recommended Swami Vivekananda’s writings to his foreign friends.

In December 1934, Gandhiji, during his exchange with Mars Chesley, recommended Swamiji's Rajayoga as a guide to understanding bodily discipline in the context of spiritual practice.^[8]A decade later on August 24, 1945 Gandhi again recommends Swami Vivekananda's writings, this time to Lawrence McKenner as a means of understanding Hinduism.^[9] Gandhi often recommended the writings of Swami Vivekananda to his international friends, demonstrating his strong conviction in the value of Swami Vivekananda's teachings.

Gandhi’s reverence for Sri Ramakrishna can be identified through the Foreword he wrote for Swami Nikhilananda's book “Life of Sri Ramakrishna.” Each and every word Gandhi wrote reflects his admiration for Sri Ramakrishna, as he stated, "Ramakrishna was a living embodiment of godliness." This genuine respect speaks to the lasting impact Sri Ramakrishna had on Gandhi's spiritual and philosophical beliefs.

Gandhi in Search of Ramakrishna and Vivekananda

Gandhi endeavoured to pay homage to Sri Ramakrishna and Swami Vivekananda by visiting various branches of the Ramakrishna Mission throughout the country. During these visits, he delivered speeches that underscored his strong alignment with and conviction in their vision and work.

On February 15, 1934, Gandhi recommended to K.M. Munshi that he visit the branches of the Ramakrishna Mission in Almora and Ooty, instead of going abroad. Gandhiji writes, "Almora is the best, where, in the distance, is the beautiful Ramakrishna Math. There is one at Ooty too. It is a beautiful place".^[10]

Two notable instances that highlight Gandhiji's love and admiration for Sri Ramakrishna and Swami Vivekananda are his speech in 1921 at Belur Math on Swami Vivekananda's birth anniversary and his address in 1929 at a function in Rangoon celebrating Ramakrishna Paramahamsa's birthday. These were the years when Gandhi was deeply engaged both socially and politically, reaching the peak of his career as he played a key role in the independence movement against British rule.

According to the report of the 1921 programme, “Mr. Gandhi was requested by the people to deliver a speech….………He began by saying that he bore great respect for late Swami Vivekananda. He had studied many of his books and said that his ideals agreed in many respects with that great man. If Vivekananda were alive, it would have been a great help for their national awakening. However, his spirit was amongst them and that they should do their best to establish swaraj.” ^[11]

In his 1929 speech, Gandhi, in addition to delivering a heartfelt message to the devotees of Sri Ramakrishna, clearly expressed his complete faith in his mission and urged those present to follow the same path. He Said, “My Sisters and Brothers, I thank the Ramakrishna Mission for the address they have so kindly presented to me.

I want to tell you something about Ramakrishna Paramahamsa and his mission. He has left for us a great work. I have faith in his mission and I would ask you to follow him. Wherever I go the followers of Ramakrishna invite me and I know their blessings are on my work. Ramakrishna Sevashrams (people's service centers) and Hospitals are spread throughout India. There is no such place where their work is not being carried on a small or large scale. Hospitals are opened and the poor are given medicine and treatment……. When I remember Ramakrishna's name I cannot forget Vivekananda. Sevashrams have been largely spread by Vivekananda's activity and it was he who made his Master known throughout the world. I pray to God to increase such Sevashrams. I hope such people will join them who are pure and who have love for India. Let them do the work inspired with the love of India”. ^[12]

Sanskrit for All: Gandhi’s Message Inspired by Swami Vivekananda

Sanskrit, as one of the most ancient languages in the world and the principal medium of Ancient Indian texts, exemplifies a cultural and intellectual heritage. Swami Vivekananda strongly advocated for the dissemination of Sanskrit among the broader populace, viewing it as integral to the processes of national regeneration and cultural resurgence. He articulated this vision in his 1897 lecture titled 'The Future of India,' delivered in Madras (present-day Chennai) following his return from his first visit to the West. Swamiji said, “My idea is first of all to bring out the gems of spirituality that are stored up in our books and in the possession of a few only, hidden, as it were, in monasteries and in forests — to bring them out; to bring the knowledge out of them, not only from the hands where it is hidden, but from the still more inaccessible chest, the language in which it is preserved, the incrustation of centuries of Sanskrit words. In one word, I want to make them popular. I want to bring out these ideas and let them be the common property of all, of every man in India, whether he knows the Sanskrit language or not”.^[13] Swami Vivekananda further emphasized that Sanskrit is a source of prestige, power, and inner strength, “Sanskrit education must go on along with it, because the very sound of Sanskrit words gives a prestige and a power and a strength to the race”. ^[14] He also believed that lower castes can uplift themselves through the study of Sanskrit and access to cultural knowledge. Swamiji says, “The only safety, I tell you men who belong to the lower castes, the only way to raise your condition is to study Sanskrit, and this fighting and writing and frothing against the higher castes is in vain, it does no good, and it creates fight and quarrel, and this race, unfortunately already divided, is going to be divided more and more. The only way to bring about the levelling of caste is to appropriate the culture, the education which is the strength of the higher castes. That done, you have what you want.” ^[15]

Nearly fifty years later, Mahatma Gandhi visited the same region and recalled Swamiji’s earlier address. According to a report in “The Hindu”, documenting Gandhi’s speech delivered on February 1st, 1946, at the Harijan Industrial School in Kodambakkam, Tamil Nadu, where he encouraged Harijans and others to learn Hindustani in addition to their mother tongue. “He reminded them of the visit of Swami Vivekananda to Madras a few years back and the advice he had given them to study Sanskrit. Gandhiji hoped that some of the Harijans would aspire to become Sanskrit pundits.”. ^[16]

In addition to all this associations with Ramakrishna-Vivekananda movement, it was common for Gandhi to quote and refer ^[17] Sri Ramakrishna and Swami Vivekananda on various social issues during the first half of the 20th century. ^[18]

References

^[1] Marie Louise Burke (1960). Swami Vivekananda in the West: New Discoveries - The World Teacher: Part Two, Published by Swami Ananyananda President, Advaita Ashram Mayavati, Pithoragarh, Himalayas P. 508-9
^[2] Gandhi, M. K., & Desai, M. (1976). An autobiography or the story of my experiments with truth. Ahmedabad: Navajivan. P .268
^[3] Gandhi, M. K., & Desai, M. (1976). An autobiography or the story of my experiments with truth. Ahmedabad: Navajivan. P. 297
^[4] Gandhi, M. K. (1999)."CWMG" Volume Twenty-six: (Jan 24, 1922 - Dec 31, 1923), P.449
^[5] Gandhi, M. K. (1999)."CWMG" Volume Twenty-nine: (Aug 16, 1924 - Dec 26, 1924), P.89
^[6] Gandhi, M. K. (1999)."CWMG" Volume Fifty-five: (Feb 10, 1932 - Jun 15, 1932), P.467
^[7] Gandhi, M. K. (1999). "CWMG" Volume Fifty-five: (Feb 10, 1932 - Jun 15, 1932), P.468
^[8] Gandhi, M. K. (1999). "CWMG" Volume Sixty-five: (Sep 16, 1934 - Dec 15, 1934), P.461
^[9] Gandhi, M. K. (1999)."CWMG" Volume Eighty-seven: (May 29, 1945 - Aug 29, 1945), P.399
^[10] Gandhi, M. K. (1999). "CWMG" Volume Sixty-three: (Jan 18, 1934 - May 19, 1934), P.158
^[11] Gandhi, M. K. (1999)."CWMG" Volume Twenty-two: (Nov 15, 1920 - Apr 5, 1921) P.291-292
^[12] Gandhi, M. K. (1999)."CWMG" Volume Forty-five: (Feb 4, 1929 - May 11, 1929), P.235
^[13] "CWSV" Volume 3/Lectures from Colombo to Almora/The Future of India P. 305
^[14] "CWSV" Volume 3/Lectures from Colombo to Almora/The Future of India P. 305
^[15] "CWSV" Volume 3/Lectures from Colombo to Almora/The Future of India P. 306
^[16] Gandhi, M. K. (1999)."CWMG" Volume Eighty-nine: (Dec 7, 1945 - Feb 24, 1946), P.89
^[17] Gandhi, M. K. (1999)."CWMG" Volume Eighty-nine: (Dec 7, 1945 - Feb 24, 1946), P.89
^[18]Gandhi, M. K. (1999)."CWMG" Volume Twenty-three: (Apr 6, 1921 - Jul 21, 1921), P.44-45

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