Swami Vivekananda remains one of the most influential
personalities of India and the modern world. Though vast changes have taken
place in the country since the beginning of the twentieth century, his
influence continues to increase over the years. In fact many of his thoughts
appear to be more relevant today.
Swami Vivekananda is a great visionary, with a rare clarity
on diverse aspects of human life. His intimate
knowledge of the Indian situation, wide experience across different countries, deep
understanding of the civilizational backgrounds and keen intellect gave him a
unique opportunity to develop new insights on different subjects, including
economics.
Indian
economy during the time of Swamiji
The Indian economy was at its worst period during the
times of Swamiji. Dadabhai Naoroji calculated that the
national income of India during 1867-68 was 3.4 billion rupees for a
population of 170 million, with a per capita income of just 20 rupees1.
Comparison of per capita incomes of different countries revealed that India’s
income was very low; ‘even the most oppressed and mis-governed Russia’ was much
better and it was believed that India was ‘the poorest country in the
civilized world 2.’
The European domination had made India, the nation
with a long history of prosperity and superior achievements, a poor
country. The agricultural, industrial
and business sectors were destroyed. The replacement of the native
education with the Macaulay system resulted in changing the entire course of
education, apart from denying it to the larger sections of the society. The
value based systems that governed the functioning of the society and economy since
the ancient times suffered severe damages.
Swami
Vivekananda’s insights into economic issues
Swami Vivekananda acquired a deep understanding of the
Indian economy due to his first-hand knowledge of the issues as an itinerant
monk covering different parts of the country. His experiences and interactions in the
foreign countries provided him an opportunity to understand and compare the
economic and social systems of different parts of the world.
Though Swamiji was not a student of economics in the
narrow sense of the term, he was well-read in economics
and was familiar with the works of political economists like John Stuart Mill. His
expertise on economic concepts could be understood from the fact that he gave a
lecture to the experts at the American Social Science Association in the United
States on the ‘Use of Silver in India’ during 1893.
Manifold
contributions
Swamiji proposed many new ideas in the field of
economics at the global and the Indian levels. He emphasized the need for
combing material prosperity with the spiritual values for the all-round
development of people in different countries. When the western countries were
accumulating wealth and involved in enjoying material pleasures, he told them
clearly that it was necessary to imbibe higher principles for a meaningful
life. The west is beginning to realize the meaning of his words only during the
recent years, after suffering a lot.
The western economic ideas revolve around the materialistic
aspects only. The economic theories and models that they were advocating over
the years are proving to be failures. It is only now that they have begun to
understand that life is a complex process of which economics is only a part.
Swamiji’s thoughts for the Indian economy encompass
different areas that are crucial to the functioning of the economic system. He remains the one spiritual monk who emphasized
the need for material progress of the society more than anyone else. This is
the reason why he was called as ‘father of modern materialism.’3. He
was not an arm-chair theorist, confined to standard sets of beliefs. His ideas cover
diverse aspects necessary for the all-round development of different sections
of people and the progress of the nation.
India’s
downfall due to exploitation
Swamiji had a clear understanding of the background of
the Indian and Western economies during those times. He was aware of the higher
performance of the Indian economy till the eighteenth century. He was one of
those who understood that the primary source of wealth of the Europeans was the
Indian resources.
Swamiji noted: “Indian commerce, Indian revenue and
all are now in the possession of the English; it is therefore that they are
foremost of all nations now. …. That India, the India of the “natives”, is the
chief means and resources of their wealth and civilization, is a fact which
they refuse to admit, or even understand.4”
Detailed research studies during the recent decades
prove the above statements. The noted economic historian Angus
Maddisson has established the supremacy of the Indian economy at the global
level since the beginning of the Common Era5. Economists such as
Andre Gunder Frank reveal as to how the western historians were engaged in
projecting a wrong image of the West over the years 6.
Wanted
India to develop on her own
During those
times, two noted economists Naoroji and Romesh Chandra Dutt were producing
works and arguing that the exploitation of India should be stopped forthwith. Even at that time, Swamiji went many steps further
and stated that India had to evolve her own economic policies for all round
development without imitating other countries.
He was worried that the western countries were getting
rich with the Indian resources, while Indians remained unaware of the
opportunities. He said: “In this country
of abundance, the produce of which has been the cause of the spread of
civilization in other countries, you are reduced to such straits! Your condition is even worse than that of a
dog ….. People of foreign countries are turning out such golden results from
the raw materials produced in your country, and you, like asses of burden, are
only carrying their load. The people of foreign countries import Indian raw
goods, manufacture various commodities by bringing their intelligence to bear
upon them, and become great. 7”
Inclusive
economics was his vision
Swamiji’s vision of economics was concerned with the
wholesome development of all categories of people in the country. He strongly advocated
what the economists in the recent periods call as ‘inclusive economics.’ His
priority was the removal of poverty and uplifting the poorer and downtrodden
sections of the society. He wanted all
sections of the country to progress. His emphasize was on the weaker sections
and women. He underlined that education and basic facilities be provided to all.
Indian
agriculture is unique
Basically India is an agricultural country. As a true
visionary, Swami Vivekananda was fully aware of the importance of agriculture and
noted that “Indians must not shy off from their unique characteristic of being
an agrarian economy 8”. He wanted
India to adopt modern scientific practices to improve agriculture. He was
particular that the small farmers need to be encouraged.
His emphasis on agriculture remains true even in the
present context, as about 60 per cent of the population still depends on
agriculture and rural activities. We are
witnessing as to how the neglect of agriculture after independence is resulting
in suicides and the younger generations leaving farming activities. This is not
good for the future of the country. India has inherent strengths in agriculture,
which the other countries lack. Besides, there is no other nation in the world
that is capable of feeding our population, which is one sixth of humanity.
Industrialization
Swami Vivekananda advocated the development of
the industrial sector for economic progress.
He gave much importance to the promotion of a vibrant industrial sector. He was clear about the nature of
industrialization also. He wanted Indians to take steps to make the required items
without depending on foreign countries. His discussions with Jamshedji
Tata during his voyage to Chicago in 1893 reveal his vision for the development
of the industrial sector. Swamiji’s emphasize on domestic production instead of
imports has become very important for India now, as the country has been facing
the heat at several fronts due increased imports in different sectors during recent
periods.
Entrepreneurship
and promotion of traditional works
Swamiji was aware that India could be built only by
developing the entrepreneurial talents of people. Hence he encouraged self-employment
activities at different levels. He was concerned that the art works of the
village communities were neglected and wanted them to be taken up by those in
towns. Swamiji underlined the
need for the cottage and small scale units, as he was aware of the negative
effects of the big industries.
Emphasize
on Science and Technology
Swamiji emphasized the use of modern science and
technology to solve India’s problems. He wanted India to develop into a scientific and
technological power. In this connection it is necessary to remember that it was
the suggestion made by Swamiji to Jamshedji Tata that led to the establishment
of the prestigious Indian Institute of Science.
Swamiji wanted Indians to learn Western science and
adopt them in India. He said: “With the help of Western science, set yourselves
to dig the earth and produce food-stuffs – not by means of servitude of others
– but by discovering new avenues of production, by your own exertions aided by
Western science 9.”
India
to be built on Indian methods
Swamiji was particular that India should be built on
her own methods. In this context, he quoted Japan to admonish Indians who
imitate the West. To quote: “There, in
Japan, you find a fine assimilation of knowledge, not its indigestion, as we
have here. They have taken everything from the Europeans, but they remain
Japanese all the same, and have not turned European; while in our country, the
terrible mania of becoming westernized has seized upon us like a plague. 10”
Swamiji was perhaps the first personality who
suggested an Indian model of economic development, even when the country was
under the colonial rule. Ghosh notes: “The
uniqueness of the Vivekananda doctrine lies in the fact that whatever remedies
it suggests for India’s economic, political and spiritual regeneration derives
from Swamy’s practical experiences of life. He used to meet the common Indian’s
directly whenever he went to different places. This made him confident that
India has to develop an economic model for herself which will take the
peculiarities of her social life into consideration.11”
India
as the Jagat Guru
After the rise of the West in the global arena, the
entire world was made to believe that their economic models are the only solutions
for progress. Now after the global
economic crisis during 2008, people have realized that the western ideologies cannot
solve the basic problems even in their own countries.
Studies undertaken by experts at different levels during
the recent periods clearly reveal that India need not follow the western models,
as her fundamentals and functioning systems are unique. Many western scholars acknowledge
that there is ‘the Indian way’ due to the peculiar social and cultural
backgrounds of the country. 12 Our experience shows that India has
failed to realize her full potential as the policy makers have been blindly
following the western approaches.
As a pioneering thinker, Swamiji underlined the need
to develop India on the national lines. He said: “My ideal is growth,
expansion, development on national lines. 13” There is no doubt that
if we frame our policies with the nation- centric approaches, India has the
potential to emerge as the Jagat Guru, as Swami Vivekananda had envisioned.
References:
1.
Naoroji,
Dadabhai, Poverty and Un-British Rule India,
Ministry of Information and Broadcasting, Govt. of India, New Delhi, 1996, p.II
2.
Quoted in Bipan Chandra, The Rise and Growth of Economic Nationalism in India, Anamika
Publishers and Distributors (P) Ltd., New Delhi, 2004, p.17
3.
Binoy
Kumar Sarkar quoted in Santwana Dasgupta, Social
Philosophy of Swami Vivekananda, The Ramakrishna Mission Institute of
Culture, Kolkatta, p.459
4.
Swami
Vivekananda, Complete Works, Vol.
VII, Advaita Ashrama, Calcutta, Sept.1992, p.358
5.
Angus
Maddison, The World Economy – A
Millennial Perspective, Overseas Press ( India) Ltd., New Delhi, 2003
6.
Andre
Gunder Frank, ReOrient: Global Economy in
the Asian Age, Vistaar Publications, New Delhi, 1998
7.
Swami
Vivekananda, op.cit., Vol. VII, p.145
8.
Swami
Gamvirananda quoted in Ghosh, Sarup Prasad, Swami
Vivekananda’s Economic Thought and in Modern International Perspective: India
as a Case Study, The Ramakrishna Mission Institute of Culture,
Kolkatta, 2010, p.53
9.
Swami
Vivkenanda, op.cit., Vol. VII, p.182
10.
Ibid., p.372
11.
Ghose, op.cit., p.526
12.
Peter
Cappelli et al., The Indian Way: How
India’s Top Business Leaders are Revolutionizing Management, Harvard
Business Press, 2010
13.
Swami
Vivekananda, op.cit., Vol. III, p.195
(The Vedanta Kesari, Vol.100, No.12, Ramakrishna Mutt, Chennai, Dec.2013,
pp.605-619)
