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Swami Vivekananda
Swami Vivekananda in Chicago, September, 1893. On the left
Vivekananda wrote in his own handwriting: "one infinite pure and
holy beyond thought beyond qualities I bow down to thee".[1]
Narendra Nath Datta 12 January 1863 Born Calcutta, India 4 July
1902 (aged 39) Died Belur Math near Calcutta Nationality Indian
Belur Math, Ramakrishna Math and Founder of Ramakrishna Mission
Ramakrishna Guru Philosophy Vedanta Raja Yoga, Karma Yoga, Bhakti
Yoga Literary and Jnana Yoga works Alasinga Perumal, Swami
Prominent Abhayananda, Sister Nivedita, Swami Disciple(s)
Sadananda
Influence on[show] Come up, O lions, and shake off the delusion
that you are sheep; you are souls immortal, spirits free, blest and
Quotation eternal; ye are not matter, ye are not bodies; matter is
your servant, not you the servant of matter.[2] (See more
quotations in Wikiquote)Signature Swami Vivekananda (Bengali
pronunciation: Shmi Bibeknando (helpinfo)): Bengali [3]
pronunciation: [ami bibekanno]) (12 January 18634 July 1902), born
Narendra Nath Datta (Bengali pronunciation: [n end o na d o]), was
an Indian Hindu monk. He was a key figure in the introduction of
Indian philosophies of Vedanta and Yoga to the western world[4] and
was credited with raising interfaith awareness, bringing Hinduism
to the status of a major world religion in the late 19th
century.[5] He was a major force in the revival of Hinduism in
India and contributed to the notion of nationalism in colonial
India.[6] He was the chief disciple of the 19th century saint
Ramakrishna and the founder of the Ramakrishna Math and the
Ramakrishna Mission.[4] He is perhaps best known for his inspiring
speech beginning with "Sisters and Brothers of America,"[7] through
which he introduced Hinduism at the Parliament of the World's
Religions in Chicago in 1893. Born into an aristocratic Bengali
family of Calcutta,[8] Vivekananda showed an inclination towards
spirituality. He was influenced by his guru Ramakrishna from whom
he learnt that all living beings were an embodiment of the divine
self and hence, service to God could be rendered by service to
mankind.[9] After the death of his guru, Vivekananda toured the
Indian subcontinent extensively and acquired a first-hand knowledge
of the conditions that prevailed in British India.[10] He later
travelled to the United States to represent India as a delegate in
the 1893 Parliament of World Religions. He conducted hundreds of
public and private lectures and classes, disseminating tenets of
Hindu philosophy in the United States, England and Europe. In
India, Vivekananda is regarded as a patriotic saint and his
birthday is celebrated as the National Youth Day.[11]
Contents
1 Early life (18631888) o 1.1 Birth and childhood o 1.2 College
and Brahmo Samaj o 1.3 With Ramakrishna o 1.4 Founding of the
Ramakrishna Math 2 As a monk wandering in India (18881893) o 2.1
Northern India (18881890) o 2.2 The Himalayas (18901891)
2.3 Rajputana (1891) 2.4 Western India (18911892) 2.5 Southern
India (18921893) 3 First visit to the West (18931897) o 3.1
Parliament of the World's Religions o 3.2 Lecturing tours in
America and England 4 Back in India (18971899) o 4.1 Colombo to
Almora o 4.2 Founding of the Ramakrishna Mission 5 Second visit to
the West and last years (18991902) 6 Death 7 Teachings and
philosophy 8 Influence and legacy 9 Literary Works o 9.1 Books by
Vivekananda 10 See also 11 References o 11.1 Notes o 11.2 Citations
o 11.3 Sources 12 Further reading 13 External links
o o o
Early life (18631888)Birth and childhood
Bhuvaneswari Devi (18411911). "I am indebted to my mother for
the efflorescence of my knowledge."[12] - Swami Vivekananda
Vivekananda was born as Narendranath in Calcutta, the capital of
British India, on 12 January 1863 during the Makar Sankranti
festival. He belonged to a traditional Bengali Kayastha (a caste of
Hindus) family and was one of the nine siblings.[13] Narendra's
father Vishwanath Datta was an attorney of Calcutta High Court.[14]
Narendra's mother was a pious woman and a housewife. The
progressive rational approach of his father and the religious
temperament of his mother helped shape his thinking and
personality.[15][16] Young Narendranath was fascinated by the
wandering ascetics and monks.[16] Narendra was an average student,
but a voracious reader.[17] He was interested in a wide range of
subjects such as philosophy, religion, history, the social
sciences, arts, and literature.[18] He evinced interest in the
Hindu scriptures such as the Vedas, the Upanishads, the Bhagavad
Gita, the Ramayana, the Mahabharata and the Puranas. He trained in
Indian classical music,[19] and participated in physical exercise,
sports, and organisational activities.[18] Narendra joined the
Metropolitan Institution of Ishwar Chandra Vidyasagar in 1871 and
studied there until 1877 when his family moved to Raipur.[20] The
family returned to Calcutta two years later.
College and Brahmo SamajIn 1879 after his family moved back to
Calcutta, Narendra passed the entrance examination from the
Presidency College. He subsequently studied western logic, western
philosophy and history of European nations in the General
Assembly's Institution (now known as the Scottish Church
College).[21][22] In 1881 he passed the Fine Arts examination and
in 1884 he completed a Bachelor of Arts degree.[23][24] Narendra
studied the works of David Hume, Immanuel Kant, Johann Gottlieb
Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur Schopenhauer,
Auguste Comte, Herbert Spencer, John Stuart Mill, and Charles
Darwin.[25][26] Narendra became fascinated with the evolutionism of
Herbert Spencer and had correspondence with him;[27][28] he
translated Spencer's book Education (1861) into Bengali. Alongside
his study of Western philosophers, he was thoroughly acquainted
with Indian Sanskrit scriptures and many Bengali works.[26] Dr.
William Hastie, principal of General Assembly's Institution, wrote,
"Narendra is really a genius. I have travelled far and wide but I
have never come across a lad of his talents and possibilities, even
in German universities, among philosophical students."[25] Some
accounts regard Narendra as a srutidharaa man with prodigious
memory.[29][30][31] Narendra became the member of a Freemason's
lodge and of a breakaway faction of the Brahmo Samaj led by Keshub
Chandra Sen.[22] His initial beliefs were shaped by Brahmo
concepts, which included belief in a formless God and deprecation
of the worship of idols.[32] Not satisfied with his knowledge of
philosophy, he wondered if God and religion could be made a part of
one's growing experiences and deeply internalised. Narendra went
about asking prominent residents of contemporary Calcutta whether
they had come "face to face with God" but could not get answers
which satisfied him.[33][34] His first introduction to the saint
Ramakrishna occurred in a literature class in General Assembly's
Institution, when he heard Hastie lecturing on William Wordsworth's
poem The Excursion.[35][36] While explaining the word "trance" in
the poem, Hastie suggested his students to visit Ramakrishna of
Dakshineswar to know the real meaning of trance. This prompted some
of his students, including Narendra, to visit
Ramakrishna.[22][37][38]
With Ramakrishna
Ramakrishna, guru of Vivekananda. Narendra's meeting with
Ramakrishna in November 1881 proved to be a turning point in
Narendra's life.[39] Narendra said about this first meeting that
"Ramakrishna looked just like an ordinary man, with nothing
remarkable about him. He used the most simple language and I
thought 'Can this man be a great teacher?'. I crept near to him and
asked him the question which I had been asking others all my life:
'Do you believe in God, Sir?' 'Yes', he replied. 'Can you prove it,
Sir?' 'Yes'. 'How?' 'Because I see Him just as I see you here, only
in a much intenser sense.' That impressed me at once. [...] I began
to go to that man, day after day, and I actually saw that religion
could be given. One touch, one glance, can change a whole
life."[39][40] Though Narendra did not accept Ramakrishna as his
teacher initially and revolted against his ideas, he was attracted
by his personality and started visiting him at Dakshineswar
frequently.[41] He initially looked upon Ramakrishna's ecstasies
and visions as "mere figments of imagination",[15] and
"hallucinations".[42] As a member of Brahmo Samaj, he was against
idol worship and polytheism, and Ramakrishna's worship of Kali.[43]
He even rejected the Advaitist Vedantism of "identity with
absolute" as blasphemy and madness, and often made fun of the
concept.[42] Though at first Narendra could not accept Ramakrishna
and his visions, he did not neglect him. Instead, he tested
Ramakrishna, who faced all of his arguments and examinations with
patience"Try to see the truth from all angles" was his reply.[41]
His father's untimely death in 1884 left Narendra's family
bankrupt. Unable to find employment and facing poverty, Narendra
questioned God's existence.[44] During this time, Narendra found
solace in Ramakrishna, and his visits to Dakshineswar
increased.[45] Narendra gradually became ready to renounce
everything for the sake of realising God. In time, Narendra
accepted Ramakrishna as his guru.[41] In 1885, Ramakrishna
developed throat cancer and he was transferred to Calcutta and
later to Cossipore. Narendra and Ramakrishna's other disciples took
care of him during his final days.
Narendra's spiritual education under Ramakrishna continued. At
Cossipore, Narendra reportedly experienced Nirvikalpa Samadhi.[46]
During Ramakrishna's last days, Narendra and some of the other
disciples received the ochre monastic robes from Ramakrishna,
forming the first monastic order of Ramakrishna.[47] Narendra was
taught that service to men was the most effective worship of
God.[15][48] During his final days, Ramakrishna asked Narendra Nath
to take care of other monastic disciples and in turn asked them to
look upon Narendra as their leader.[49] Ramakrishna died in the
early morning hours of 16 August 1886 at his garden house in
Cossipore.[49]
Founding of the Ramakrishna Math
Vivekananda (standing, 3rd from left) and other disciples of
Ramakrishna in Baranagar Math, in 1887[50] After the death of
Ramakrishna, his devotees and admirers stopped funding the
Cossipore math. The unpaid rents soon piled up and Narendra and
other disciples of Ramakrishna had to find a new place to live.[51]
Many of his disciples returned home and became inclined towards a
Grihastha (family-oriented) life.[52] Narendra decided to make a
dilapidated house at Baranagar the new math (monastery) for
remaining disciples. The rent of the Baranagar Math was cheap and
it was funded by "holy begging" (mdhukar). In his book Swami
Vivekananda: A Reassessment, Narasingha Prosad Sil writes, "the
Math was an adult male haven, a counter culture community of
freedomseeking youths on the fringe of society and the city".[53]
The math became the first building of the Ramakrishna Maththe
monastery of the first monastic order of Ramakrishna.[39] Narendra
later reminisced about the early days in the monastery:[54]
We underwent a lot of religious practice at the Baranagar Math.
We used to get up at 3:00 am and become absorbed in japa and
meditation. What a strong spirit of detachment we had in those
days! We had no thought even as to whether the world existed or
not.
In January 1887, Narendra and eight other disciples took formal
monastic vows. Narendra took the name of Swami Bibidishananda.
Later he was given the name Vivekananda by Ajit Singh, the Maharaja
of Khetri.[55] In January 1899 the Baranagar Math was transferred
to Belur in the Howrah district, now known as the Belur
Math.[56]
As a monk wandering in India (18881893)
Swami Vivekananda at Jaipur, ca.18851893.[57]
Swami Vivekananda location unknown, ca.18881893[57] In 1888,
Vivekananda left the monastery as a Parivrjaka the Hindu religious
life of a wandering monk, "without fixed abode, without ties,
independent and strangers wherever they go."[58] His sole
possessions were a kamandalu (water pot), staff, and his two
favourite books Bhagavad Gita and The Imitation of Christ.[59]
Vivekananda travelled extensively in India for five years, visiting
centres of learning, acquainting himself with the diverse religious
traditions and different patterns of social life.[60][61] He
developed a sympathy for the suffering and poverty of the masses
and resolved to uplift the nation.[60][62] Living mainly on bhiksha
(alms), Vivekananda travelled on foot and railway tickets bought by
his admirers whom he met during the travels. During these travels
he made acquaintance and stayed with Indians from all walks of life
and religionsscholars, dewans, rajas, Hindus, Muslims, Christians,
pariahs (low caste workers) and government officials.[62]
Northern India (18881890)In 1888, Vivekananda's first
destination was Varanasi,[63] where he met the Bengali writer,
Bhudev Mukhopadhyay and the saint Trailanga Swami. He also met Babu
Pramadadas Mitra, the noted Sanskrit scholar, with whom he
corresponded on the interpretation of the Hindu scriptures.[64]
After Varanasi he visited Ayodhya, Lucknow, Agra, Vrindavan,
Hathras and Rishikesh.[63] At Hathras, he met Sharat Chandra Gupta,
a railway station master who later became one of his earliest
disciples as Sadananda.[65][66] Between 1888 and 1890, he visited
Vaidyanath and Allahabad. From Allahabad, he went on to Ghazipur,
where he met Pavhari Baba,[67] an Advaita Vedanta ascetic who used
to spend most of his time in meditation.[68] During this period,
Vivekananda returned to Baranagar math a few times, because of ill
health and to arrange for monetary funds for the math.[66]
The Himalayas (18901891)In July 1890, accompanied by the fellow
monk Swami Akhandananda (also a disciple of Ramakrishna),
Vivekananda visited the Himalayas. This constituted the first phase
of his journey that would encompass the West.[66][69] He visited
Nainital, Almora, Srinagar, Dehradun, Rishikesh and Haridwar.
During these travels, he met Swami Brahmananda, Saradananda,
Turiyananda and Advaitananda. They stayed at Meerut for some days
engaged in meditation, prayer and study of scriptures. At the end
of January 1891, Vivekananda left his fellows and journeyed to
Delhi.[69][70]
Rajputana (1891)After visiting historical sites at Delhi,
Vivekananda journeyed towards Alwar in Rajputana. Later Vivekananda
journeyed to Jaipur, where he studied Panini's Ashtadhyayi with a
Sanskrit scholar. He next travelled to Ajmer, where he visited the
palace of Akbar and the Dargah Sharif. At Mount Abu, he met Raja
Ajit Singh of Khetri, who became his ardent devotee and supporter.
Swami Tathagatananda, a senior monk of the Ramakrishna Order wrote
of the relationship: Swami Vivekanandas f iendship wi h Maha aja
Aji Singh of Khe i was enac ed agains he backdrop of Khetri, a
sanctified town in Northern Rajasthan, characterized by its long
heroic history and independent spirit. Destiny brought Swamiji and
Ajit Singh together on 4 June 1891 at Mount Abu, where their
friendship gradually developed through their mutual interest in
significant spiritual and secular topics. The friendship
intensified when they travelled to Khetri and it became clear that
theirs was the most sacred friendship, that of a Guru and his
disciple.[71] At Khetri, he delivered discourses to the Raja,
became acquainted with the pandit Ajjada Adibhatla Narayana Dasu,
and studied Mahbhya on sutras of Panini. After two and a half
months there, in October 1891, he proceeded towards
Maharastra.[62][72]
Western India (18911892)Vivekananda visited Ahmedabad, Wadhwan
and Limbdi. At Ahmedabad, he completed his studies of Islamic and
Jain culture.[62] At Limbdi, he met Thakur Saheb Jaswant Singh, who
had
himself been to England and America. From Thakur Saheb, he first
got the idea of going to the West to preach Vedanta. He later
visited Junagadh, where he was the guest of Haridas Viharidas
Desai, the Dewan of the State. The Diwan was so charmed with his
company that every evening he, with all the State officials, used
to meet Vivekananda and converse with him until late at night.
Vivekananda also visited Girnar, Kutch, Porbander, Dwaraka,
Palitana, Nadiad, Nadiad ni haveli and Baroda. At Porbander, he
stayed three quarters of a year, furthering his philosophical and
Sanskrit studies with learned pandits.[62] Vivekananda's next
destinations included Mahabaleshwar, Pune, Khandwa and Indore. At
Kathiawar, he heard of the Parliament of the World's Religions and
was urged by his followers there to attend it. After a brief stay
in Bombay in July 1892, he met Bal Gangadhar Tilak during a train
journey.[73] After staying with Tilak for a few days in Pune,[74]
Vivekananda travelled to Belgaum in October 1892 and to Panaji and
Margao in Goa. He spent three days in the Rachol Seminary, the
oldest convent of Goa, where rare religious manuscripts and printed
works in Latin were preserved. There, he studied Christian
theological works.[75]
Southern India (18921893)
Vivekananda Temple on Vivekananda rock at Kanyakumari, India
Later Vivekananda travelled to Bangalore, where he became
acquainted with K. Seshadri Iyer, the Dewan of the Mysore state,
and stayed at the palace as a guest of the Maharaja of Mysore,
Chamaraja Wodeyar. Iyer described Vivekananda as "a magnetic
personality and a divine force which were destined to leave their
mark on the history of his country." The Maharaja provided the
Swami a letter of introduction to the Dewan of Cochin and got him a
railway ticket.[76] From Bangalore, he visited Trichur,
Kodungalloor, and Ernakulam. At Ernakulam, he met Chattampi
Swamikal, contemporary of Narayana Guru, in early December
1892.[77] From Ernakulam, he travelled to Trivandrum, Nagercoil and
reached Kanyakumari on foot during the Christmas Eve of 1892.[78]
At Kanyakumari, Vivekananda meditated on the "last bit of Indian
rock", known later as the Vivekananda Rock Memorial. At
Kanyakumari, Vivekananda had the "Vision of one India", also
commonly called "The Kanyakumari resolve of 1892".[79] He
wrote,
"At Cape Camorin sitting in Mother Kumari's temple, sitting on
the last bit of Indian rockI hit upon a plan: We are so many
sanyasis wandering about, and teaching the people metaphysicsit is
all madness. Did not our Gurudeva use to say, 'An empty
stomach is no good for religion?' We as a nation have lost our
individuality and that is the cause of all mischief in India. We
have to raise the masses."[79][80] From Kanyakumari he visited
Madurai, where he met the Raja of Ramnad, Bhaskara Sethupathi, to
whom he had a letter of introduction. The Raja became his disciple
and urged him to go to the Parliament of Religions at Chicago. From
Madurai, he visited Rameswaram, Pondicherry and Madras and there he
met some of his most devoted disciples, who played important roles
in collecting funds for his voyage to America and later in
establishing the Ramakrishna Mission in Madras. With the aid of
funds collected by his Madras disciples and Rajas of Mysore,
Ramnad, Khetri, Dewans and other followers, Vivekananda left for
Chicago on 31 May 1893 from Bombay assuming the name Vivekanandathe
name suggested by the Maharaja of Khetri, Ajit Singh.[80]
First visit to the West (18931897)Vivekananda visited several
cities in Japan such as Nagasaki, Kobe, Yokohama, Osaka, Kyoto and
Tokyo,[81] and some places in China and Canada en route the United
States.[82] He arrived at Chicago in July 1893.[82] However, to his
disappointment he learnt that no one without credentials from a
bona fide organisation would be accepted as a delegate. He came in
contact with Professor John Henry Wright of Harvard University who
invited him to speak at the university.[83] On learning that
Vivekananda lacked credential to speak at the Chicago Parliament,
Wright is quoted as having said, "To ask for your credentials is
like asking the sun to state its right to shine in the
heavens."[84] On the Professor, Vivekananda himself writes "He
urged upon me the necessity of going to the Parliament of
Religions, which he thought would give an introduction to the
nation."[84]
Parliament of the World's Religions
Swami Vivekananda on the platform of the Parliament of Religions
September 1893. On the platform (left to right) Virchand Gandhi,
Dharmapala, Swami Vivekananda[85] Parliament of the World's
Religions opened on 11 September 1893 at the Art Institute of
Chicago as part of the World's Columbian Exposition.[86] On this
day Vivekananda gave his first brief speech. He represented India
and Hinduism.[87] He was initially nervous, bowed to Saraswati,
the
Hindu goddess of learning and began his speech with, "Sisters
and brothers of America!".[83][88] To these words he got a standing
ovation from a crowd of seven thousand, which lasted for two
minutes. When silence was restored he began his address. He greeted
the youngest of the nations on behalf of "the most ancient order of
monks in the world, the Vedic order of sannyasins, a religion which
has taught the world both tolerance and universal acceptance."[89]
He quoted two illustrative passages from the Shiva mahimna
stotram"As the different streams having their sources in different
places all mingle their water in the sea, so, O Lord, the different
paths which men take, through different tendencies, various though
they appear, crooked or straight, all lead to Thee!" and "Whosoever
comes to Me, through whatsoever form, I reach him; all men are
struggling through paths that in the end lead to Me."[89] Despite
being a short speech, it voiced the spirit of the Parliament and
its sense of universality.[89][90] Dr. Barrows, the president of
the Parliament said, "India, the Mother of religions was
represented by Swami Vivekananda, the Orange-monk who exercised the
most wonderful influence over his auditors."[88] He attracted
widespread attention in the press, which dubbed him as the
"Cyclonic monk from India". The New York Critique wrote, "He is an
orator by divine right, and his strong, intelligent face in its
picturesque setting of yellow and orange was hardly less
interesting than those earnest words, and the rich, rhythmical
utterance he gave them." The New York Herald wrote, "Vivekananda is
undoubtedly the greatest figure in the Parliament of Religions.
After hearing him we feel how foolish it is to send missionaries to
this learned nation."[91] The American newspapers reported
Vivekananda as "the greatest figure in the parliament of religions"
and "the most popular and influential man in the parliament".[92]
The Boston Evening Transcript reported that Vivekananda was "a
great favourite at the parliament...if he merely crosses the
platform, he is applauded".[93] He spoke several more times at the
Parliament on topics related to Hinduism, Buddhism and harmony of
religions. The parliament ended on 27 September 1893. All his
speeches at the Parliament had the common theme of universality,
and emphasised religious tolerance.[94]
Lecturing tours in America and England"I do not come", said
Swamiji on one occasion in America, "to convert you to a new
belief. I want you to keep your own belief; I want to make the
Methodist a better Methodist; the Presbyterian a better
Presbyterian; the Unitarian a better Unitarian. I want to teach you
to live the truth, to reveal the light within your own
soul."[95]
Following the Parliament of Religions, Vivekananda spent nearly
two years lecturing in various parts of eastern and central United
States, mostly in Chicago, Detroit, Boston, and New York. He
founded the "Vedanta Society of New York" in 1894.[96] By the
spring of 1895, his busy and tiring schedule led to poor
health.[97] He stopped lecturing tours, and started giving free and
private classes on Vedanta and Yoga. Starting in June 1895, he
conducted private lectures to a dozen of his disciples at the
Thousand Island Park in New York for two months.[97] During his
first visit to the West, he travelled to England twicein 1895 and
1896. His lectures were successful there.[98] There in November
1895, he met Margaret Elizabeth Noble, an Irish lady, who would
later become Sister Nivedita.[97] During his second visit to
England in May 1896, Vivekananda met Max Mller, a noted Indologist
from Oxford University who wrote Ramakrishna's first biography in
the West.[90] From England, he also visited other European
countries. In Germany he met Paul Deussen, another Indologist.[99]
Vivekananda was offered
academic positions in two American universitiesone for the chair
of Eastern Philosophy at Harvard University and another similar
position at Columbia Universitywhich he declined since such duties
would conflict with his commitment as a monk.[97]
Swami Vivekananda in Greenacre, Maine in August, 1894[100]
Vivekananda attracted several followers and admirers in the US and
Europe, such as Josephine MacLeod, William James, Josiah Royce,
Robert G. Ingersoll, Nikola Tesla, Lord Kelvin, Harriet Monroe,
Ella Wheeler Wilcox, Sarah Bernhardt, Emma Calv, and Professor
Hermann Ludwig Ferdinand von Helmholtz.[15][97][99][101] He
initiated several followers into his mission; Marie Louise, a
French woman, became Swami Abhayananda, and Mr. Leon Landsberg,
became Swami Kripananda.[102] From West, Vivekananda also set his
work back in India in motion. He was in regular correspondence with
his followers and brother monks,[nb 1] offering advice and monetary
funds. His letters in this period reflect motives of his campaign
for social service,[103] and often contained strong words.[104] He
wrote to Swami Akhandananda, "Go from door to door amongst the poor
and lower classes of the town of Khetri and teach them religion.
Also, let them have oral lessons on geography and such other
subjects. No good will come of sitting idle and having princely
dishes, and saying "Ramakrishna, O Lord!"unless you can do some
good to the poor."[105][106] Eventually in 1895, money sent by
Vivekananda was used to start the periodical Brahmavadin, for the
purpose of teaching the Vedanta.[107] Later, Vivekananda's
translation of first six chapters of The Imitation of Christ was
published in Brahmavadin (1889).[108] Vivekananda left for India on
16 December 1896 from England with his disciples, Captain and Mrs.
Sevier, and J.J. Goodwin. On the way they visited France and Italy,
and set sail for India from the Port of Naples on 30 December
1896.[109] He was later followed to India by Sister Nivedita.
Nivedita devoted the rest of her life to the education of Indian
women and the cause of India's independence.[97][110]
Back in India (18971899)
Vivekananda at Chennai 1897
Colombo to AlmoraThe ship from Europe arrived in Colombo, Sri
Lanka on 15 January 1897.[111] Vivekananda received an ecstatic
welcome. In Colombo, he gave what constitutes his first public
speech in the East, India, the Holy Land. From there on, his
journey to Calcutta was a triumphal progress. He travelled from
Colombo to Pamban, Rameswaram, Ramnad, Madurai, Kumbakonam and
Madras delivering lectures. People and Rajas gave him enthusiastic
reception. During his train journeys, people often squatted on the
rails to enforce stopping of the train to hear him.[111] From
Madras, he continued his journey to Calcutta and then to Almora.
While in the West he talked of India's great spiritual heritage; on
return to India he repeatedly addressed social issuesuplift of the
population, getting rid of the caste system, promotion of science,
industrialisation of the country, addressing the widespread
poverty, and the end of the colonial rule. These lectures,
published as Lectures from Colombo to Almora, show his
nationalistic fervour and spiritual ideology.[112] His speeches had
influence on the contemporaneous and subsequent Indian leaders such
as Mahatma Gandhi, Bipin Chandra Pal, Balgangadhar Tilak and Netaji
Subhas Chandra Bose.[113][114]
Founding of the Ramakrishna MissionAdvaita Ashrama, Mayavati, a
branch of the Ramakrishna Math, founded on 19 March 1899, later
published many of Swami Vivekananda's work, now publishes Prabuddha
Bharata journal On 1 May 1897 at Calcutta, Vivekananda founded the
Ramakrishna Missionthe organ for social service. The ideals of the
Ramakrishna Mission are based on Karma Yoga.[115][116] Its
governing body consists of the trustees of the Ramakrishna Maththe
organ to carry out religious works.[117] Both Ramakrishna Math and
Ramakrishna Mission have their headquarters at Belur Math.[90][118]
He founded two other monasteriesone at Mayavati on the Himalayas,
near Almora, called the Advaita Ashrama and another at Madras. Two
journals were started, Prabuddha Bharata in English and Udbhodan in
Bengali.[119] The same year, the famine relief work was started by
Swami Akhandananda at Murshidabad district.[90][117] Vivekananda
had earlier inspired Jamsetji Tata to set up a research and
educational institution when they had travelled together from
Yokohama to Chicago on Vivekananda's first visit to the West in
1893. Now Tata requested him to head the Research Institute of
Science that Tata had
established; he declined the offer citing conflict with his
"spiritual interests".[120][121][122] Vivekananda visited Punjab
where he tried to mediate ideological conflict between Arya Samaj
(a reformist movement of Hinduism) and Sanatans (orthodox
Hindus).[123] After brief visits to Lahore,[117] Delhi and Khetri,
he returned to Calcutta in January 1896. He consolidated the works
of math and trained disciples over the next several months. He
composed Khandana Bhava Bandhana, a prayer song dedicated to
Ramakrishna in 1898.[124]
Second visit to the West and last years (18991902)
Swami Vivekananda the photo was taken in Bushnell Studio in San
Francisco, 1900.[125]
The Swami Vivekananda temple at Belur Math, on the place where
he was cremated. Vivekananda left for the West for the second time
in June 1899 despite his declining health.[126] He was accompanied
by Sister Nivedita and Swami Turiyananda. He spent a short time in
England, and went on to the United States. During this visit, he
established the Vedanta societies at San Francisco and New York. He
also founded "Shanti Ashrama" (peace retreat) at California.[127]
He attended the Congress of Religions in Paris in 1900.[128] From
the US, he went to Paris. His lectures in Paris dwelt on worship of
Linga and authenticity of the Gita.[127] From
Paris he visited Brittany, Vienna, Istanbul, Athens and Egypt.
The French philosopher Jules Bois was his host for most of this
period.[127] He returned to Calcutta on 9 December 1900.[127]
Following a brief visit to Advaita Ashrama, Mayavati, he settled at
Belur Math from where he continued to coordinate the works of
Ramakrishna Mission and Math, and also the works in England and
America. Many visitors came to him in these days, including
royalties and politicians. He was unable to join the Congress of
Religions in 1901 in Japan due to deteriorating health. He,
however, went for pilgrimages to Bodhgaya and Varanasi.[129]
Declining health and ailments such as asthma, diabetes and chronic
insomnia restricted his activities.[130]
DeathOn 4 July 1902, the day of his death, Vivekananda woke up
very early in the morning, went to chapel and meditated for three
hours. He taught Shukla-Yajur-Veda, Sanskrit grammar, and yoga
philosophy to pupils in the morning at Belur Math.[131][132] He
discussed with colleagues a plan to start a Vedic college in the
Ramakrishna Math, and carried out usual conversation. At seven p.m.
he went into his room and asked not to be disturbed.[131]
Vivekananda died at ten minutes past nine p.m. while he was
meditating.[133] According to his disciples, Vivekananda attained
Mahasamadhi.[134] Rupture of blood vessels in the brain was
reported as a possible cause of the death.[135] His disciples
believed that rupture was on account of Brahmarandhra the aperture
in the crown of the head being pierced when he attained
Mahasamadhi. Vivekananda had fulfilled his own prophecy of not
living to be forty years old.[136] He was cremated on sandalwood
funeral pyre on the bank of Ganga in Belur. On the other bank of
the river, Ramakrishna had been cremated sixteen years
before.[137]
Teachings and philosophyMain article: Teachings and philosophy
of Swami VivekanandaPart of a series on Hindu philosophy
Schools[show] Personalities[show]
v
t e
Vivekananda believed a country's future depends on its people;
his teachings focused on the development of the mass.[138] He wan
ed o se in mo ion a machine y which will b ing nobles ideas o he
doo s ep of even he poo es and he meanes .[139] Vivekananda
believed that the essence of Hinduism was best expressed in the
Vedanta philosophy, based on the interpretation of Adi Shankara. He
summarised the Vedanta's teachings as follows:[140]
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
philosophyby one, or more, or all of theseand be free. This is the
whole of religion. Doctrines, or dogmas, or rituals, or books, or
temples, or forms, are but secondary details.
Vivekananda linked morality with the control of mind. He saw
truth, purity and unselfishness as traits which strengthened the
mind.[141] He advised his followers to be holy, unselfish and have
Shraddha (faith). He supported practice of Brahmacharya
(celibacy),[142] and believed that such practice was the source of
his physical and mental stamina, as well as eloquence.[143]
Vivekananda emphasized that success was an outcome of focused
thought and action. In his lectures on Raja Yoga, he said, "Take up
one idea. Make that one idea your life think of it, dream of it,
live on that idea. Let the brain, muscles, nerves, every part of
your body, be full of that idea, and just leave every other idea
alone. This is the way to success, that is way great spiritual
giants are produced."[144]
Influence and legacy
Swami Vivekananda statue near Gateway of India, Mumbai.
Vivekananda revitalised Hinduism within and outside India. He was
the principal reason behind the enthusiastic reception of yoga,
transcendental meditation and other forms of Indian spiritual
self-improvement in the West.[145] Professor Agehananda Bharati
explained that, "...modern Hindus derive their knowledge of
Hinduism from Vivekananda, directly or indirectly."[146]
Vivekananda espoused the idea that all sects within Hinduism and,
indeed, all religions, are different paths to the same goal.[147]
This view, however, has been criticised for oversimplification of
Hinduism.[147] In the background of germinating nationalism in the
British-ruled India, Vivekananda crystallised the nationalistic
ideal. In the words of the social reformer Charles Freer Andrews,
"The Swami's intrepid patriotism gave a new colour to the national
movement throughout India. More than any other single individual of
that period Vivekananda had made his contribution to the new
awakening of India."[148] Vivekananda drew the attention towards
the prevalence of poverty in the country, and maintained that
addressing such poverty was prerequisite for the national
awakening.[149] His nationalistic thoughts influenced scores of
Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as
the one who awakened India spiritually.[150] Gandhi counted him
among the few Hindu reformers "who have maintained this Hindu
religion in a state of splendor by cutting down the dead wood of
tradition."[151] The first governor general of independent India,
Chakravarti Rajagopalachari, said "Vivekananda saved Hinduism,
saved India."[152] According to Subhas Chandra Bose, a major
proponent of armed struggle for Indian independence, Vivekananda
was "the maker of modern India";[153] for Mahatma Gandhi,
Vivekananda's influence increased his "love for his country a
thousandfold." Vivekananda influenced India's independence
movement;[154] his writings inspired a whole generation of freedom
fighters such as Netaji Subhas Chandra Bose, Aurobindo Ghose, Bal
Gangadhar Tilak and Bagha Jatin. Many years after Vivekananda's
death, Rabindranath Tagore told French Nobel Laureate Romain
Rolland,[155] "If you want to know India, study Vivekananda. In him
everything is positive and nothing negative." Rolland himself wrote
that "His words are great music, phrases in the style of Beethoven,
stirring rhythms like the march of Hndel choruses. I cannot touch
these sayings of his, scattered as they are through the pages of
books, at thirty years' distance, without receiving a thrill
through my body like an electric shock. And what shocks, what
transports, must have been produced when in burning words they
issued from the lips of the hero!" [156] Jamsetji Tata was
influenced by Vivekananda to establish the Indian Institute of
Scienceone of India's best known research universities.[122]
Abroad, Vivekananda had interactions with Max Mller. Scientist
Nikola Tesla was one of those influenced by the Vedic philosophy
teachings of Vivekananda. On 11 November 1995, a section of
Michigan Avenue, a major thoroughfare in downtown Chicago, was
renamed "Swami Vivekananda Way".[157] National Youth Day in India
is observed on his birthday, 12 January.[158] He is projected as a
role model for youth by the Indian government as well as
non-government organisations and personalities.[158][159] In
September 2010, India's Finance Ministry highlighted the relevance
of teachings and values of Vivekananda in the modern competitive
environment. The Union Finance Minister, Pranab
Mukherjee, approved in principle the "Swami Vivekananda Values
Education Project" at the cost of 100 crore (US$18.2 million) with
the objectives such as involving the youth through competitions,
essays, discussions and study circles and publishing Vivekananda's
complete work in different languages.[160] In 2011, West Bengal
Police Training College was renamed as "Swami Vivekananda State
Police Academy, West Bengal".[161]
Literary Works
Manuscript of "Blessings to Nivedita" a poem written by Swami
Vivekananda in his own handwriting.[162] Vivekananda was a powerful
orator and writer both in English and Bengali.[163] Majority of his
published works were compiled from lectures given around the world.
Vivekananda was a singer and a poet,[164] and composed many songs
and poems including his favourite Kali the Mother. He blended
humour in his teachings; his language was lucid. His Bengali
writings stand testimony to the fact that he believed that
wordsspoken or writtenshould be for making things easier to
understand rather than show off the speaker or writer's
knowledge
Books by VivekanandaPublished in his lifetime[165]
Karma Yoga (1896) Raja Yoga (1896 [1899 edition]) Vedanta
Philosophy: An address before the graduate philosophical society
(1896) Lectures from Colombo to Almora (1897) Vedanta philosophy:
lectures on Jnana Yoga (1902)
Published posthumously Here a list of selected books of
Vivekananda published after his death (1902)[165]
Addresses on Bhakti Yoga Bhakti Yoga
Complete works. Vol 5 The East and the West Inspired Talks
(1909) Narada Bhakti Sutras translation Lectures from Colombo to
Almora (1904) Para Bhakti or Supreme Devotion Practical Vedanta
Jnana Yoga Raja Yoga (1920) Speeches and writings of Swami
Vivekananda; a comprehensive collection Vivekavani (1986) Telugu
Yoga (1987) Telugu
See also
Disciples of Ramakrishna Sister Gargi Swami Vivekananda (1955
film) Swami Vivekananda (film) Swami Vivekananda Youth Movement
Vivekananda Rock Memorial
ReferencesNotes1. ^ Brother monks or brother disciples means
other disciples of Ramakrishna who lived monastic lives
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14. ^ Life And Philosophy Of Swami Vivekananda. 1989. pp. 1.
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"Narendra, son of a Calcutta attorney, student of the
intellectually most demanding subjects in arts and sciences at
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Malagi & Naik 2003, pp. 3637 27. ^ Prabhananda 2003, p. 233 28.
^ Banhatti 1995, pp. 79 "Vivekananda is said to have offered, in a
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Pangborn & Smith 1976, p. 98 48. ^ Isherwood 1976, p. 20 "He
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at Poona in October, 1892; Tilak, the famous savant and Hindu
political leader, took him at first for a wandering monk of no
importance and began by being ironical; then, struck by his replies
revealing his great mind and knowledge, he received him into his
house for ten days without ever knowing his real name. It was only
later, when the newspapers brought him from America the echoes of
Vivekananda's triumph and a description of the conqueror, that he
recognised the anonymous guest who had dwelt beneath his roof." 74.
^ Dhar 1976, p. 1434 "Tilak recorded his impressions as follows,
'When asked about his name he only said he was a Sanyasin ....There
was absolutely no money with him. A deerskin, one or two clothes
and a Kamandalu were his only possessions.' 75. ^ Virajananda 2006,
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"Representatives from several countries, and all religions, were
seated on the platform, including Mazoomdar of the Brahmo Samaj,
Nagarkar of Prarthana Samaj, Gandhi representing the Jains, and
Chakravarti and Mrs. Annie Besant representing Theosophy. None
represeted Hinduism, as such, and that mantle fell on Vivekananda."
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in the world as the thing needful for the regeneration of the
political, social and religious life of the Hindus." 116. ^ Miller
1995, p. 181 "Vivekananda was adamant that the social worker should
never believe that she or he was actually improving the world,
which is, after all, illusory. Service should be performed without
attachment to the final results. In this manner, social service
becomes karma yoga, the disciple of action, that ultimately brings
spiritual benefits to the server, not to those being served." 117.
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Further readingMain article: Bibliography of Swami
Vivekananda#Books on Swami_Vivekananda
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WorldCat VIAF: 89471868 LCCN: n80032751 GND: 118805533 LIBRIS:
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