MAHILA MAHAVIDYALAYA

BANARAS HINDU UNIVERSITY

VARANASI-221005

National Seminar

On

“The Holistic Development of India and Swami Vivekananda”

“ভারতবর্ষরে সবাঙ্গীন
ে উন্নয়ন ও স্বামী ববর্বকানন্দ”

11-12 February 2025

Organized by

Bengali Section, MMV

Convener - Dr. soma Dutta

Organizing Secretaries -

Prof. Archana Singh

Dr.Uttam Giri

Venue
Conference Hall
Mahila Mahavidyalaya, BHU
 Principal’s Note

Through his life and teachings, Swami Vivekananda continues to illuminate the path of intellectual
and spiritual growth, inspiring generations around the world. In addition to religious discussion,
his vision encompassed the very essence of human progress, self-realization, and service to others.
He emphasized the integral role of education, not merely as an accumulation of knowledge but as
a means of self-discovery and moral upliftment.

Through his role as a spiritual luminary and visionary thinker, Swami Vivekananda bridged the
East and the West by introducing Vedantic wisdom to a global audience and instilling pride and
self-confidence in India. His contributions to social reform, interfaith dialogue, and national
awakening remain unparalleled, making him a beacon of universal harmony and progress.

This seminar serves as a tribute to his timeless ideals, encouraging us to reflect on his teachings
and their relevance in today’s world. Through the study of his philosophy, we are not only paying
homage to a great soul but also reinforcing our commitment to knowledge, character building, and
the pursuit of a higher purpose in life. I am hopeful that this event will inspire meaningful
discussions and nurture the spirit of enlightenment that Swami Vivekananda so ardently advocated.

Prof. Rita Singh

Principal
MMV, BHU
 Concept of Yoga According to Swami Vivekananda

Abstract

Prof. Archana Singh

Physical Education, MMV

The meaning of Yoga as per Swami Vivekananda is derived from Sanskrit root as the English
“yoke”, meaning “to join”, to join us to reality, God. Means the ultimate goal of all mankind, the
aim and end of all religion, is but one – re-union the our real nature, Atma, Divinity, God. And
both the Goal and the method employed for reaching this Goal are called Yoga. Traditionally, in
the mindset of many people yoga means “Postural Yoga”, which refers to asanas, one utilizes while
practicing meditation; although, in modern postural yoga meditation may or may not be involved,
the postures themselves being utilized for physical health. Swami Vivekananda says, “Yoga
teaches that there is the soul, and inside this soul is all power. It is already there, and if we can
master this body, all the power will be unfolded. All knowledge is in the soul. Aim of yoga is one
– to be united with God, but the method of attaining may vary with the different temperaments of
men. There are various such yogas, or methods, of Union, but the chief ones are - KarmaYoga,
Bhakti-Yoga, Raja-Yoga, and Jnana-Yoga. One important feature of Swami Vivekananda’s
approach to Yoga is harmony of all four yogas. Each of these four yogas supports the others,
enabling one to move more effectively towards the goal of God-realisation.
Swami Vivekananda's Approach to Identifying and Steering Youth Power

Ruchi Singh
Research Scholar
Dev Sanskriti Vishwavidyalaya,
Haridwar

Abstract

Each soul is potentially divine. The goal is to manifest this Divinity within by controlling nature,
external and internal. Do this either by work, or worship, or mental discipline, or philosophy —
by one, or more, or all of these — and be free. This is the whole of religion. “Doctrines, or dogmas,
or rituals, or books, or temples, or forms, are but secondary details” said a young Hindu monk
from India reinterpreting and synthesising the idea of Education and its impact on imparting them.
With a remarkable physical and mental stamina and eloquence, the young man shook the world
with his flamboyance in 1893 at Chicago where the world was astonished with his words of sheer
wisdom. In the following account we shall witness how brilliantly he linked morality with control
of the mind, and preached the youth to see truth, purity and unselfishness as traits which
strengthened it.

This research paper is trying to establish the importance of youth has been acknowledged by nation
builders in almost all civilizations of the world and they have actively involved them in nation
building and thus the contributions of Mazzini, Garibaldi, Lenin, and Mao can be comprehended
from this perspective. Swami Vivekananda has not only highlighted the role of youth in the
elevation of India, but has also employed them in this way. Swamiji's comprehensive and detailed
approach to the role of youth is unlike those of other national heroes. In his work, he has
conceptualized the importance of youth in all spheres of life.
Empowering Indian Youth: The Enduring Legacy of Swami Vivekananda

Shivanee
M.A. Education
MMV, BHU
[email protected]

Abstract

Swami Vivekananda, a 19th-century Indian philosopher and monk, played a pivotal role in shaping
the mindset of Indian youth. His teachings emphasized the importance of self-reliance, service to
humanity, and the pursuit of knowledge.

Every year since 1985, the government of India observes 12th January, the Birth anniversary of
swami Vivekananda as National Youth Day. Swami Ji conveyed his ideas directly to the people,
especially to the youth. He said,” see for the highest, aim at the highest, and you shall reach at the
highest .”This abstract explores the significance of Swami Vivekananda's philosophy for Indian
youth, highlighting its relevance in the contemporary context. A review of Vivekananda's literary
works and speeches reveals his emphasis on four key aspects: physical development, intellectual
growth, social responsibility, and spiritual evolution. Vivekananda's teachings and philosophy
continue to inspire and guide Indian youth, shaping their thoughts, attitudes, and actions.

Vivekananda's emphasis on self-reliance, service to humanity, and the pursuit of knowledge has
been particularly influential. He encouraged Indian youth to develop a strong sense of national
pride, cultural identity, and social responsibility. Through his speeches and writings, Vivekananda
instilled in young Indians a sense of purpose and direction, urging them to strive for excellence in
all aspects of life.

Vivekananda's teachings have inspired generations of Indian youth to strive for excellence,
fostering a sense of national pride and social responsibility. His philosophy has been instrumental
in shaping the country's youth movements, encouraging young Indians to engage in community
service, education, and personal development. This abstract examines the significance of
Vivekananda's ideology for Indian youth, highlighting its relevance in the contemporary context.

Keywords: Empowering Indian youth, Enduring Legacy, Swami Vivekananda

Religious Thoughts of Swami Vivekanand and Indian Secularism

Dr.Seema Das
Associate Professor in Political Science,
Mahila Mahavidyalaya, BHU

Abstract
The Indian Constitution has adopted the principle of secularism in its preamble and fundamental
rights. Which is still inspired by the thoughts of Swami Vivekananda Swami Vivekananda vision
reflects the two fundamental principles of secularism: tolerance and universal acceptance. In his
view, religion reflects universal love for all without any discrimination. He gave the idea of a
universal religion based on the recognition of the divinity of man. It not only enjoins tolerance, it
urges acceptance of other religions as true there by making religions a principle of human unity.
Universal religion is a discovery of universality in all religions excluding the particularities of
creed, dogma, beliefs, rituals and convention of them (religions). A believer in universal religion
has an enlightened understanding of and respect for all the religions without losing the sense of
belonging to his own religion with its belief and practices He accepted the rationalist idea that faith
without the evidence provided by science was not viable or justified. Eradication of poverty and
material development, he believed, was indispensable for the spread and acceptance of vedantic
teachings. According to him religion would be needed not as an institutional and communal force
but as a moral and spiritual force. Therefore, since there was a confluence of different religions in
India from the very beginning, the idea of secularism propounded by him has been adopted in the
Indian Constitution. But the present social scenario reflects religious intolerance, regionalism and
narrow political gains. This can be removed only by assimilating the views on religion propounded
by Swami Ji.

His ideas have social philosophical relevance in the creation of world peace in modern times. He
appealed that every person should maintain unity in the field of religion and accepts whatever is
good in other religions; this is also the belief of the Indian Constitution. The aim of this article will
be to establish the relevance of Vivekananda's ideas in the development of secularism as enshrined
in the Indian Constitution

Key words: Vivekananda, Religion, Secularism, Humanism.

Swami Vivekananda’s Educational Philosophy: Contributions to Pedagogical Thought
Sneha Sampanna
M.A. Education
MMV, BHU, Varanasi
[email protected]

Abstract

Swami Vivekananda’s educational philosophy integrates Vedantic spiritual principles with

modern scientific knowledge, fostering holistic human development. He viewed education as the
manifestation of inherent perfection within individuals, emphasizing character-building, self-
reliance, and service to humanity. His epistemology distinguished between physical and spiritual
knowledge, advocating for a balanced acquisition of both. Metaphysically, he aligned with Advaita
Vedanta, asserting that realizing one’s divine nature is the ultimate goal of education. His axiology
prioritized truth, morality, and selfless service, promoting education as a means of ethical and
national progress.

Vivekananda’s curriculum encompassed physical, intellectual, moral, and spiritual growth,

incorporating subjects like science, history, economics, languages, and vocational training,
alongside yoga, meditation, and ethical studies. His pedagogical approach combined traditional
Indian methods with modern experiential learning, emphasizing direct experience, discussion-
based learning, and teacher-student relationships rooted in respect and inspiration. He championed
mass education, advocating for universal access and women’s empowerment as crucial to national
development.

His contributions remain relevant today, inspiring contemporary educational reforms focused on
holistic learning, moral values, and societal well-being. Through his vision, Vivekananda sought
to harmonize spiritual enlightenment with scientific progress, ensuring an education system that
cultivates both personal and social transformation.

Keywords: Swami Vivekananda, Educational Philosophy, Pedagogical Thought

SWAMI VIVEKANANDA’S VISION OF RELIGION AS A MEANS TO SOCIAL WELL-BEING

Debasis Panday
Post Graduate Student (Pursuing)
Department of Philosophy
Banaras Hindu University, Varanasi, Uttar Pradesh

The Sanskrit word “Dharma”, translated meaning of “religion”, comes from the root “dhṛ”,
meaning to hold or to sustain. In Vedic literature, Dharma signifies cosmic order (Ṛta). In
Hinduism, it refers to righteousness, duty, and the principles, that uphold society and the universe.
If we trace the evolution of human civilization, we find that nothing has played more important
role in it than religion. However, we cannot deny the fact that religion has not been always helpful
for the human progress, even in today’s communal life our society is still witnessing several cases
of conflict, disintegration, and bloodsheds arising from it. Here we report how Swami
Vivekananda’s conviction of religion fostering the development of mankind brings about a
positive social change by coming out from ours own little well and thoughts that the whole world
is my little well. Vivekananda is the first Indian thinker of modern times who, by synthesizing the
concepts of all religions, applies the principles of religion to solve the social problems not only of
the east but of the world. He wants to do the synthesis of religion which has been well-known as
Universal Religion, not by forming a new religion but by changing our attitude towards all
religions. Here, I would like to present how Vivekananda’s conception of Universal Religion has
not only theoretical value but also practical utility, and how the problems of the world can be
resolved to a greater extent by properly understanding his conception of religion and applying it
to them. In conclusion, I want to say that my goal for this research is to provide our society with a
new kind of understanding of religion according to the insight of Swami Vivekananda that can
help in forming a harmonious, productive, efficient, and progressive society.

Keywords: “Dharma”, Cosmic Order, Disintegration, Bloodsheds, Universal Religion,

Progressive Society.
Swami Vivekananda’s Economic Vision: A Blueprint for India’s Self-Reliance
and Sustainable Growth

By Shivangi Das

Swami Vivekananda’s vision for a self-reliant India was deeply rooted in the principles of
economic self-sufficiency, indigenous industrial growth, and skill-based education. He asserted
that India’s prolonged economic dependence on foreign powers had hindered its progress, and true
national resurgence could only be achieved through industrial development, technological
advancement, and self-sustaining rural economies. His ideas closely align with contemporary
initiatives such as Atmanirbhar Bharat, Make in India, and Skill India, all of which seek to reduce
external reliance and strengthen domestic production.

A staunch advocate of revitalizing traditional Indian industries, Vivekananda emphasized the need
to modernize sectors such as handicrafts, textiles, and agriculture by integrating them with
scientific and industrial methodologies. He also highlighted the critical role of vocational training
and technical education in fostering an economy driven by skilled professionals rather than a
workforce dependent on clerical employment. His vision remains particularly relevant in today’s
push for startups, small and medium enterprises (SMEs), and innovation-led entrepreneurship,
which are key drivers of economic resilience.

Furthermore, Vivekananda saw entrepreneurship as a vehicle for national regeneration, urging

Indians to cultivate self-reliance and economic independence instead of seeking government
employment or foreign investment. His advocacy for ethical capitalism and equitable wealth
distribution aligns with modern sustainable development frameworks, which emphasize inclusive
economic growth while ensuring social justice.

This paper critically examines Vivekananda’s economic philosophy in the context of

contemporary self-reliance initiatives in India, highlighting its enduring relevance in shaping a
strong, independent and globally competitive economy. By synthesizing his ideas with modern
economic strategies, India can pave the way towards a more sustainable , reliable and self-
sufficient future.
Key words: Self-sufficiency, Indigenous Industrial Growth, Skill-based Education, Vivekananda,
Economic Resilience.

Swami Vivekanand’s Perspective on Yoga and Nutrition

Amritasen Yadav, Research Scholar, Dept. of Home Science, MMV, BHU, Varanasi-221005
Poonam, Research Scholar, Dept. of Home Science, MMV, BHU, Varanasi-221005
Prof. Archana Singh, Physical Education, MMV, BHU, Varanasi-221005

Abstract

Swami Vivekananda, one of the greatest spiritual leaders and philosophers of the 19th century,
elevated Hinduism to the status of a unique world religion and regarded yoga and nutrition as
essential components of a balanced life. His teachings placed special emphasis on the integration
of physical health, mental well-being, discipline, and spiritual development. According to Swami
Vivekananda, yoga and a sattvic diet play a crucial role in enhancing mental strength and physical
power. His teachings have inspired the new generation to cultivate self-confidence, serve
humanity, and contribute to the nation's progress. Swami Vivekananda was extremely curious,
intellectual and spiritual by nature. He was well versed in philosophy, religion, literature, yoga and
western thoughts. After meeting his guru, Sri Ramakrishna Paramahansa, he was inspired to
renounce worldly pleasures, pursue spiritual growth, and dedicate himself to service. Swami
Vivekananda traveled to America and Europe, where he preached the teachings of Vedanta and
Yoga. His most influential book, Raja Yoga, is one of the most renowned texts on meditation and
self-discipline. His greatest vision was to integrate spirituality with practical service, inspiring the
younger generation to work for the upliftment of society. Swami Vivekananda believed that
nutrition and yoga are not just about physical postures but require a systematic and scientific
approach for holistic mental, physical, and spiritual development.
স্বামীজি : পত্র পজত্রকা ও ভাবনা

ড:স্বপ্না বন্দ্যাপাধ্যায়

আর্ মহিলা
য হপ.জি কন্দলি

বারাণসী

স্বামী হবন্দবকান্ হিন্দলন সাধ্ক, সমাি সংস্কারক ও সাংবাহিক। হিহন িয়টি পজিকা শুরু কন্দরন
এবং বহু পজিকা প্রকান্দে অনুপ্রাহণি কন্দরন। িাাঁর হনষ্ঠা, পহরশ্রম ও মমৌহলক হিন্তাধ্ারা আিও

প্রাসহিক। হিহন হবহিন্ন িাষায় পজিকা প্রকান্দের পহরকল্পনা কন্দরন এবং মিে-হবন্দিন্দে িাাঁর িেনয
িহিন্দয় হিন্দি সন্দিষ্ট হিন্দলন।১৮৯৪ সান্দল হিহন হেষযন্দির পজিকা প্রকান্দে উৎসাহিি কন্দরন,

হবন্দেষি মবিান্ত িেনয ও রামকৃষ্ণ হমেন্দনর আিে য প্রিান্দরর িনয। হিহন হিজ্ন্দি একটি পজিকা
প্রকান্দের ইচ্ছা প্রকাে কন্দরন, র্া িাাঁর িীবদ্দোয় সম্ভব না িন্দলও ১৯২১ সান্দল ‘সমন্বয়’ নান্দম

প্রকাহেি িয়। পরবিী সমন্দয় ‘হবন্দবক-মিযাহি’ (১৯৬৩) ও ‘হবন্দবক-হেখা’ (১৯৮২) প্রকাহেি

িয়।১৮৯৫ সান্দল হিহন হেষয আলাহসিা মপরুমলন্দক ইংন্দরজি পজিকা ‘ব্রহ্মবাহিন’ প্রকান্দের

পরামে যমিন এবং আহথক

য সিায়িা মিন। এটি িেনয ও মবিান্ত হবষন্দয় মলখান্দলহখর িনয প্রেংহসি
িয়। একই বির হিহন ড. নঞ্িু্া রাওন্দক র্ুবকন্দির িনয ইংন্দরজি পজিকা প্রকান্দে উৎসাহিি

কন্দরন, র্া পন্দর ‘প্রবুদ্ধ িারি’ নান্দম প্রকাহেি িয় এবং িনহপ্রয়িা অিযন কন্দর।১৮৯৯ সান্দল িাাঁর
উন্দিযান্দে ‘উন্দবাধ্ন’ প্রকাহেি িয়। হিহন এক িািার িাকা িান কন্দরন এবং শ্রী িরন্দমািন হমন্দির
কাি মথন্দক আরও এক িািার িাকা ঋণ মনন। অথসংকন্দি
য এটি পাহিক হিন্দসন্দব শুরু িন্দলও পন্দর

মাহসক িয়। প্রথম সম্পািক হিন্দলন স্বামী জিগুণািীিান্। এটি আিও রামকৃষ্ণ হমেন্দনর আিে য
প্রিার করন্দি।স্বামীজি মিন্দয়হিন্দলন হিজ্ ও বাংলা িািাও অনযানয িারিীয় িাষায় পজিকা প্রকাহেি

মিাক। িাাঁর অনুন্দপ্ররণায় ‘শ্রী রামকৃষ্ণ হবিয়ম’ (িাহমল), ‘শ্রী রামকৃষ্ণ প্রিা’ (মিন্দলগু), ‘প্রবুদ্ধ
মকরালাম’ (মালয়ালম) ও ‘িীবন হবকাে’ (মারাটি) প্রকাহেি িয়, র্া রামকৃষ্ণ িাবধ্ারান্দক হবস্িৃি

কন্দর।হিহন ইংলযান্ড ও আন্দমহরকা মথন্দকও পজিকা প্রকান্দের পহরকল্পনা কন্দরন। িাাঁর প্রিান্দব
‘িন্দয়স অফ হিডম’, ‘মবিান্ত অযান্ড িয ওন্দয়স্ট’ ও ‘মমন্দসি অফ িয ইস্ট’ প্রকাহেি িয়, র্া

হবশ্বিুন্দি মবিান্ত িেনয প্রিার কন্দর।

স্বামীিীর অনুর্েরণায় িামর্েদিী টাটার ইজিয়ান ইনবিটটউট অফ সার্য়ন্স

সুকুমার বমনয

সিায়ক অধ্যাপক (িুজিহিহিক)

আর্ মহিলা
য হপ.জি. কন্দলি, বারাণসী

হমেনারীরা র্হি ধ্মহেিার

য পহরবন্দিয িারিবন্দষ য সামাজিক সংস্কার ও হেল্প হবষন্দয় হেহিি কন্দর
প্রন্দিষ্টা কন্দর িন্দবই আধ্ুহনক িারন্দির িনয মিলিায়ক - এই হিন্তা-মিিনা স্বামী হবন্দবকানন্দ্র।

মিেীয় হেল্প িথা স্বন্দিে মিিনা িাাঁর কাময। িামন্দসিিী নুন্দসরওয়ানিী িািার সন্দি র্খন স্বামীজির
সািাৎ িয় িখন হিহন সাধ্ারণ এক সন্নযাসী স্বরূপ আন্দমহরকায় ধ্মমিাসিায়
য মর্াে হিন্দি

র্াজচ্ছন্দলন। মসই র্ািান্দিই িািার সন্দি িার পহরিয়। অন্দনন্দক বন্দলন, িাপান্দনর মিেলাই কারখানায়
বা ওহরন্দয়ন্টাল মিান্দিল মরস্িুন্দরন্ট-এ িার সন্দি আলাপ িন্দয়হিল। হকন্তু সম্পকয োঢ়ির িন্দয়হিল

িাপান্দনর ইয়ান্দকািমা মথন্দক িযাঙ্কুবর র্ািাপন্দথ। হিহন মিেীয় হেন্দল্পর উন্নহির িনয িািান্দক
উপন্দিে হিন্দয়হিন্দলন। িািার িাপাহন মিেলাই িখন িারন্দি একন্দিটিয়া কারবার করহিল। িািান্দক

স্বামীজি বন্দলহিন্দলন, িাপাহন মিেলাই িারন্দি হবজি কন্দর মকবল িাপান্দনর পন্দকন্দি িাকা ঢুকান্দনা
িন্দচ্ছ। বরং মিন্দে কারখানা তিহর করন্দল হনন্দির পাোপাহে মিেীয় িেিা মলান্দকর পালন িন্দব,

মিন্দের িাকা মিন্দেই থাকন্দব।

পরবিীকান্দল মিেীয় তবজ্ঞাহনক েন্দবষণা উন্নহির লন্দিয িািা িারিবষীয় হবশ্বহবিযালয় হেিা

উন্নহির িনয সন্দিষ্ট িন। েিযসান্দপন্দি ৩০ লি িাকা সম্পহি িান কন্দরন। র্ার বাহষক
য আয় এক
লি পাঁহিে িািার। িৎকালীন িাইসরয় লডয কািযন িািার উি পহরকল্পনার র্ন্দথষ্ট সমান্দলািনা

কন্দরন। হিহন মন্তবয কন্দরন, িাি পাওয়ার সমসযা, িািেূনয মশ্রহণকন্দি মবহে মবিন্দনর হেিক
হনন্দয়ান্দের অপ্রন্দয়ািনীয়িা, িািািা পাে কন্দর মবহরন্দয় র্াওয়া িািন্দির িহবষযৎ কিিা সুরহিি িা

প্রশ্নন্দর্ােয। িািার িরফ মথন্দক এ হবষন্দয় অনুসন্ধান্দনর িনয অধ্যাপক রামন্দিন্দক হনন্দয়াে করা িয়।
হিহন মিখন্দলন লডয কািযন্দনর মি অগ্রািয করার মন্দিা নয়। বরাদ্ধ মথন্দকও অহধ্ক অন্দথরয প্রন্দয়ািন।

িািািা বহিেিয িািন্দির কমসংস্থান্দনর

য সম্ভাবনাও মিমন উজ্জ্বল নয়।
 মকবল িাকা হনন্দয়াে করন্দল র্ন্দথষ্ট নয় - একথা িািা সিন্দিই বুন্দেহিন্দলন। িাই স্বামীজিন্দক পি

হলন্দখ সিন্দর্াহেিা কামনা কন্দরন। স্বামীজি প্রিু যিন্দর িারন্দির মিালান্দথ য িািার মপাস্ট গ্রািুন্দয়ি
ইউহনিাহসটির
য িূ হমকার কথা িানান। ফলি সরকারও এহেন্দয় এন্দস িানায়, এই প্রহিষ্ঠান

বযািান্দলান্দর 'ইজন্ডয়ান ইনহস্টটিউি অফ হরসািয' এর পহরবন্দিয 'ইজন্ডয়ান ইনহস্টটিউি অফ সান্দয়ন্স'

নামকরণ করা িন্দব। রসায়ন, পিাথহবিযা,
য িীবহবিযা, কীিহবিযা হেিার পাোপাহে েন্দবষণা কম য

িলন্দব। প্রহিটি হবিান্দে হিন িন কন্দর প্রন্দফসর এবং অযাহসস্টযান্ট প্রন্দফসর হনন্দয়াে করা িন্দব।
পরবিীন্দি ১৯০৯ হখস্টান্দে প্রহিটষ্ঠি িয় 'ইজন্ডয়ান ইনহস্টটিউি অফ সান্দয়ন্স' (IISC)। প্রহিষ্ঠানটি

প্রহিষ্ঠা করন্দি িহম িান কন্দরন মিারািা কৃষ্ণরাি ওয়াহিয়ার িিু থ।য হকন্তু িার আন্দেই ১৯০৪
হখস্টান্দে িামন্দেিিী িািা পরন্দলাক েমন কন্দরন। িাাঁর মৃিুযন্দি স্বামীজি িু:খ প্রকাে করার

পাোপাহে িাাঁন্দক উিম মিেন্দপ্রহমক রূন্দপ সন্দবাধ্ন কন্দরহিন্দলন।

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