Abstract
Swami Vivekananda and Bal Gangadhar Tilak tried to re-interpret a few ancient ideals derived mainly from the Upanishads and nevertheless, we see, in their philosophies, some new conceptions and rational explanations and the same other attempts in construction. From this approach, they may, thus, be regarded to be both interpretative and creative.
In accordance with Vivekananda, religion is a necessity of life. From the general eye view, those things merely are regarded as necessary for life which can satisfy the daily and the external needs of life. Food, clothing, shelter etc. are examples of what can be called naturalistic or physical requirements. But, these are not only the requirements of life. Man can’t remain satisfied with these physical needs alone. Rather man craves for something higher – something better even in the midst of comfort and luxury. Vivekananda names this craving of man as his religious craving without which man can’t live.
Almost in the similar voice, Bal Gangadhar Tilak says that an underlying unity exists between God, man and the world. Tilak accepts the world as an existent, as God wills it so. Man has been striving to attain union with God. He must also require unity with the world and perform for it accordingly. Otherwise the unity will not be perfect. Like Vivekananda, Tilak asserts that religion is nothing but to serve the poor, needy, greedy, hungry, down-trodden people. Again, he says that service to man is service to God, i.e., to serve the poor, the needy, the oppressed, the greedy, the hungry, the down-trodden is to serve God. Therefore, there seems very much affinity between Vivekananda and Tilak. Of course, Tilak was not in favour of asceticism as he rejects renunciation of the worldly life after attaining the ultimate goal.