Brahmananda Swami Sivayogi profile and biography is given here. Brahmananda Swami Sivayogi was a social and religious reformer from. Brahmananda Swami Sivayogi was one of the foremost towering personalities, who activated the Renaissance movement in Kerala. The social-reform. other social renaissance leaders of Kerala, Brahmananda Swami Sivayogi. 1. C. Krishnankutty, Brahmananda Swami Sivayogi – A Social.
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Search the history of over billion web pages on the Internet. Usha Devi First Edition: Neelakanthan Elayathu, Reader in the Department of Sanskrit, University of Calicut, for introducing me to this work and for proper guidance. He has also helped me in revising the Ph. I am highly indebted to the Head and the members of the staff of the Department of Sanskrit, University of- Calicut for providing me with necessary facilities.
Moreover I am thankful to the University of Calicut for their kind sanction to publish this thesis. My sincere gratitude goes to Svami Nirmalananda Yogi, the President of Alathur Siddhasramam, for rendering all kinds of help in conducting this research work and also for agreeing to publish this work. I am very much obliged and pay my hearty thanks to the authorities of Sree Sankara College, Kalady for facilitating me with their kind consent and reading materials.
I am also specially thankful to Prof. Professor, for giving valuable suggestions. I am very happy to present this small work before the intelligentsia on the auspicious occasion of the th birth anniversary of Sri Brahmananda Svami Sivayogi, the exponent of the universal religion of Bliss. Being ignorant of the real God residing in one’s own body-temple, they search Him in the external world and long for His blessings.
For the true knowledge of the self existent God, the most scientific and prolific way is Rajayoga which is the restraint of the mind and absorption of it in the Supreme Bliss. The real single principle of reality is the Bliss Supreme on which the whole universe is founded. The experience of this Bliss purifies the mind from sivayigi kinds of afflictions. Basedon these tenets, Brahmananda Svami Sivayogi expounded the Anandamata.
People in search of the Supreme Reality saw a real world-preceptor in Him who lived in the way of Rajayoga and led them to a happy and Blissful life.
Those who wish a happy and joyful life can find a shelter in this Religion of Bliss, the nature of which is far different from other religions, prevailing in conventional ways. Sivayogi propounded a universal religion of bliss and brotherhood wherein interreligious quarrels as brahmansnda as segregations and differentiations based on caste, creed and such social evils will be absent. Experience of ananda itself is the main goal of everyone.
This is the most important and significant teaching of Sivayogi. The magnanimity one can show to others is nothing other than this that they are to be enlightened by this great message of universal peace and compassion towards other beings. In Such a background, for the all-round enlightenment and welfare of mankind, we present before scholars and philosophers this comprehensive and substantial work authored by Smt.
He founded a new stream of philosophy for the enlightenment of common people who were subjected to the adverse effects of the established social evils, superstitions and religious fallacies.
On a superficial observation his philosophy appears as a kind of rationalism, but an indepth study reveals that his is a purely advaitic concept.
He worked hard to conceptualize the Advaitic views in a practical way which were possessed solely by the orthodox minority in India, so that every man, swxmi of caste, creed and religion, can follow those principles in their daily life. This book is intended to bring about the inner essence of the philosophy moulded by Sivayogi.
Since this philosophy attains significance in respect of the social reformations taking place all over India during his period, I thought it necessary to highlight the relevance of his ideals to the society and at large to the academic curriculum. Nrahmananda contribution of Sivayogi to Modern Indian Philosophy is critically evaluated with special reference to his work ‘Anandadarsa’.
Sivayogi put forward ‘a philosophy for society’ wherein the conventional beliefs and viewpoints were metamorphosed into a social and scientific form. In his philosophy, greater influence of social reformers like Raja Ram Mohan Roy can be observed. Sivayogi devotes more attention to appropriate isvayogi, valour, reflective power and moral living.
He advocated a harmonious blend of philosophy and religion in the social sphere of every man beyond artificial differences. He suggests unanimity in theory and practice in every sphere of life. In this regard, he puts forth a reformed version of Advaita Vedanta.
Unlike other established religions, Sivayogi describes ‘Anandamata’ as a universal religion and mode of life which can help everyone experience the Bliss Supreme through Rajayoga. As a part of this religious and social reformation, Sivayogi expressed himself as an extremist in the negation of almost all prevalent social and religious customs and superstitions.
This work has entitled sivwyogi to the award of Ph. Degree Sanskrit by the University of Calicut in Theme of the work is not altered for the revised book form. Btahmananda this humble attempt be an inspiring fund of reflective thought to the thinking group of the world sawmi ever – relevant. The Indian philosophical systems, founded on personal experiences rather than hypotheses, disclose the t varied and diversified nature of their content.
Brahmananda Swami Sivayogi founded – Answers with solution in English
The efforts to interpret these contents to from the Vedic period to the nineteenth century A. Simultaneously, reformations of the original concepts were also brought about so as to make them meaningful for the modern era. The unique feature of Indian philosophical systems is that though diversified in their content, they co-exist harmoniously from time to time.
They were unanimous in representing the search for Reality or the essence of this world phenomenon.
Among them, Hinduism, not a single concept in itself, represents an amalgamation of ideas varying from the extremely atheistic to the theistic type of thoughts on the nature of the Ultimate Reality.
So it is described as a system of philosophy and practices and it forms the backbone of 1 Indian civilization. S S- fo external influences, it had sustained both invasions and internal disasters to the present age. The original concepts were either abandoned or modified by reformers to suit the social and religious needs of the people in later centuries.
One noteworthy feature of this culture is that even though other proselytizing religions tried to spread their own systems in India it had only a little impact on the Indian mind. Thus, instead of keeping separate identity for themselves they became an integral part of it.
Their contribution to the development of the social and material well-being of India is also commendable. The religious reformation movements in India were mainly aimed at removing the caste and other differences in the social and religious fields of the Hindu society.
The realizaiton of the relation between the human beings and the Supreme Being was the mission of almost all religious systems. Among them, the theistic systems consider a supreme God-head as the creator, preserver and destroyer of the universe. Worship of that Supreme Godhead led to the worship of the nature and its elements and was considered responsible for the beahmananda being of the humanity.
In due course, there developed the form of worship with personified deities. The internal urge for attaining prosperity in human beings also paved the way for different forms of worship – sacrifices, prayers and religious rituals.
The personification of the Supreme Power resulted in the development of Vaisnavism, ‘Saivism and ‘Saktism during the fourth century A. Later, the scholars from different parts of India tried to develop the systems of 3 Vedanta.
It was in the eighth century A. Sankara established the doctrine of Advaita Vedanta which points out the oneness of the individual soul and the Supreme soul. He also favoured the worship of God in different forms as a means of acquiring purity of mind. He was vociferous in his attempts to give a purposeful direction to the reformation movements in religion. He accorded due place to sacrificial religion and Upanisadic religion in his scheme of Advaita philosophy.
Though his religion decried image worship and caste distinctions, he relied on faith in God and His grace than on pure knowledge.
The advent of Brahmin priesthood later affirmed the belief of common people in Tantric rituals and principles. The four divisions of people based on professions were considered as hereditary. The caste system originated in this way and the division of people into different regimented sects were stressed under it.
Under this system, the Brahmins and the Ksatriyas became the owners of the land. The remaining majority of people lived as tenants who worked hard to earn the daily food for the whole nation. They became untouchables and unapproachables. Wealth, education, power, human rights and the enforcement of law were completely discriminative in nature and were denied to the people of the lower strata of the society.
This caste system became more powerful after the Eleventh century A. The cast of everyone was considered to be based on birth and hence one’s status could not be determined or changed by one’s skill or by the wealth one acquired. The inequalities created by the caste system among people were supported by the Hindu religion and this resulted in the cultural deterioration of Hindus to a great extent 4.
The persons of upper castes only were entitled to punish the criminals or those who were doubted as criminals. A keen observation into the social field of India before the middle of the Nineteenth century reveals the denial of freedom and human rights to a majority of people and their suppression by a minority of administrators of upper class.
Taking full advantage of this degraded social set-up and the quarrels among the various small kingdoms, the invaders from abroad established their own empires here. The Muslims who invaded India also brought their religion.
With them the British empire was established in India during the early part of the Nineteenth century. They tried to propagate Christianity in India and encouraged the Christian missionaries to preach its ideals. They actively participated in educational, religious and cultural activities which were aimed at the uplift of the whole people beyond all caste differences.
Their activities enlightened the common man of the need of proper education which was essential for the all-round reformation of the society. And people became increasingly aware of the meaninglessness of many of the prevalent social and religious superstitions. Besides, the British Government also favoured the abolition of many customs and inequalities in the society.
The prevalent English education made people aware of the need for gaining a critical attitude towards religion and spirit of inquiry into the origin of society with a view to determining their proper scope and sivatogi.
Though he was born sivaylgi an orthodox Hindu family, he was prepared to receive all the good and cherished ideals of other religions. Thus, ‘the monotheism and concept of idol worship in Islam, the theism of Sufi philosophy, the advice of justice and virtue by Christianity, and the independent and national thinking of the western culture were received by him in his social, religious and philosophical view points.
It held weekly meetings to preach the monotheistic dectrine of Hindu religion. Moreover, Raja contributed much to the social field by reacting against the caste system and the atrocities against women.
Swaji and child marriage were subjected to severe criticism.
Brahmananda Swami Sivayogi – A great social and religious reformer from Kerala
Considering God as formless, he strongly denounced the practice of idol worship. Ram Mohan stood for a svayogi India where rational thinking and individual freedom were the basic factors of life. The Arya Samaj, founded by Svami Dayananda Sarasvati, was also a social reformation movement of that period which rejected the hereditary caste system.
He advocated equal status for men and women. The Theosophical Society, founded by Madame H.
Blavatsky and Colonel H.