AGARTALA, Oct 19 (TIWN): This was Swami Vivekananda’s ideology: he fought not only against the caste system but also embraced a vision of society that transcended religious divisions. There was no place for exclusion in Swamiji’s world. His guru, Sri Ramakrishna Paramahamsa, also practised Islam and Christianity as part of his spiritual quest. These are lessons that the new generation needs to learn, especially those who believe in Swami Vivekananda’s ideology.

This story describes how Swamiji worshipped a little Muslim girl as Uma, the Divine Mother, during his stay in Kashmir in 1898.

When a Muslim girl became the Divine Mother

In 1898, Swami Vivekananda was travelling through Kashmir, accompanied by several Western disciples, including Sister Nivedita. During this period, his spiritual life was deeply immersed in the worship of the Divine Mother.

According to accounts preserved in The Complete Works of Swami Vivekananda, Volume 9, which includes excerpts from Sister Nivedita’s writings, Swamiji worshipped a little Muslim girl, the daughter of his Muslim boatman, as Uma.

Uma is another name for the Hindu goddess Parvati, the Divine Mother. The worship of a young girl as the embodiment of the goddess is associated with Kumari Puja, a ritual practised in certain Hindu traditions.

The significance of this episode lies in the identity of the child. She belonged to a Muslim family, yet Swamiji saw no contradiction in honouring her as a manifestation of the Divine Mother.

Sister Nivedita’s account records the episode under her notes for August 12 and 13, 1898. She describes Swamiji as worshipping his “little Mohammedan boat-child as Umâ.” The account also notes the child’s affection for him and her eagerness to serve him.

The incident offers a remarkable glimpse into the spiritual outlook of a monk whose religious vision extended beyond narrow social boundaries.

Source: The Complete Works of Swami Vivekananda, Volume 9 — excerpts from Sister Nivedita’s writings.

Beyond caste and religious divisions

Swami Vivekananda’s respect for people of different faiths was not limited to this incident. His travels and interactions with people from different communities helped shape his broader understanding of religion and Indian society.

His teachings repeatedly emphasised the spiritual unity underlying humanity. He believed that religious differences should not prevent people from recognising the dignity and divinity of others.

In a letter written in 1898, Vivekananda expressed his vision of bringing together the strengths of Hinduism and Islam for India’s regeneration. He wrote of a future India in which these traditions would contribute to a shared national life.

This was not a call to erase religious identities. Rather, it reflected his conviction that different traditions could coexist and contribute to a greater whole.

Source: Swami Vivekananda’s writings on the harmony of Hinduism and Islam.

Ramakrishna Paramahamsa’s experiments with different faiths

Vivekananda’s spiritual outlook was profoundly influenced by his guru, Sri Ramakrishna Paramahamsa.

Ramakrishna undertook spiritual disciplines associated with Islam and Christianity, alongside his extensive practice of Hindu traditions. His spiritual experiences led him to the conviction that different religious paths could lead to the same ultimate reality.

This experience became an important influence on Vivekananda’s understanding of religious harmony.

At the 1893 World’s Parliament of Religions in Chicago, Vivekananda became internationally known for advocating tolerance and the acceptance of different religious traditions. His message was not simply that people should refrain from fighting over religion, but that they should learn to respect the spiritual aspirations of others.

The story of the Muslim girl in Kashmir reflects this wider philosophy in a deeply personal way. Instead of treating religious identity as a barrier, Vivekananda honoured the child through the religious symbolism familiar to him.

A lesson for the present generation

More than a century later, the episode remains relevant in a society where religious identity can become a source of division.

Remembering Swami Vivekananda should mean more than quoting his speeches or celebrating his birthday. It should also mean engaging seriously with the values reflected in his life: dignity, spiritual openness, and respect for people beyond the boundaries of caste and religion.

The worship of a Muslim child as Uma does not mean that the distinctions between religious traditions disappear. It shows that, in this particular act of devotion, Vivekananda did not allow those distinctions to prevent him from recognising the sacred.

For those who admire Swamiji, the question is worth asking: can his teachings inspire us to treat people of different faiths with the same dignity and respect?

His legacy invites us to look beyond religious labels and recognise the humanity that connects us all.

Useful references for fact-checking and adding citations to the published article:

• Sister Nivedita’s account: Excerpts from Sister Nivedita’s Book, The Complete Works of Swami Vivekananda, Volume 9. This is the most direct source located for the Muslim child being worshipped as Uma.

• Kashmir chronology: Swami Vivekananda Timeline — Kashmir, August–October 1898. This records the worship of the four-year-old daughter of Swamiji’s Muslim boatman as Uma in

• Ramakrishna and religious practice: The Ramakrishna-Vivekananda literature collection is a useful starting point for further verification of Ramakrishna’s spiritual practices and Vivekananda’s teachings.

• Vivekananda’s writings on Hindu-Muslim harmony: Biographical and textual material