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= Swami_Vivekananda =
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Introduction
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Swami Vivekananda () (12 January 1863 - 4 July 1902), born
Narendranath Datta, was an Indian Hindu monk, philosopher, author,
religious teacher, and the chief disciple of the Indian mystic
Ramakrishna. Vivekananda was a major figure in the introduction of
Vedanta and Yoga to the Western world, and is credited with raising
interfaith awareness and elevating Hinduism to the status of a major
world religion.
Born into an aristocratic Bengali Kayastha family in Calcutta (now
Kolkata), Vivekananda showed an early inclination towards religion and
spirituality. At the age of 18, he met Ramakrishna and became his
devoted disciple, and later took up the vows of a 'sannyasin'
(renunciate). Following Ramakrishna’s death, Vivekananda travelled
extensively across the Indian subcontinent as a wandering monk,
gaining first-hand knowledge of the often harsh living conditions
endured by the Indian masses under then British India, he sought a way
to alleviate their suffering by establishing social services but
lacked capital. In 1893, he travelled to the United States to
participate in the Parliament of the World's Religions in Chicago,
where he delivered a landmark speech beginning with the words "Sisters
and brothers of America...". His powerful message introduced Hindu
spiritual thought and advocated for both religious tolerance and
universal acceptance. The speech made a profound impression; an
American newspaper described him as "an orator by divine right and
undoubtedly the greatest figure at the Parliament".
Following his success in Chicago, Vivekananda lectured widely across
the United States, the United Kingdom, and continental Europe,
disseminating the essential principles of Hindu philosophy. He
established the Vedanta Society of New York and the Vedanta Society of
San Francisco (now the Vedanta Society of Northern California), both
of which became the foundations for later Vedanta Societies in the
West. In India, he founded the Ramakrishna Math, a monastic order for
spiritual training, and the Ramakrishna Mission, dedicated to social
services, education, and humanitarian work.
Vivekananda is widely regarded as one of the greatest modern Indian
thinkers. He was a prominent philosopher, social reformer, and the
most successful proponent of Vedanta philosophy abroad. He played a
crucial role in the Hindu revivalist movement and contributed
significantly to the rise and development of Indian nationalism in
colonial India. Celebrated as a patriotic saint, his birth anniversary
is observed in India as National Youth Day.
Birth and childhood
=====================
Vivekananda was born as Narendranath Datta (name shortened to Narendra
or Naren) in a Bengali Kayastha family in his ancestral home at 3
Gourmohan Mukherjee Street in Calcutta, the capital of British India,
on 12 January 1863 during the Makar Sankranti festival. He was one of
nine siblings. His father, Vishwanath Datta, was an attorney at the
Calcutta High Court. Durgacharan Datta, Narendra's grandfather was a
Sanskrit and Persian scholar who left his family and became a monk at
age twenty-five. His mother, Bhubaneswari Devi, was a devout
housewife. The progressive, rational attitude of Narendra's father and
the religious temperament of his mother helped shape his thinking and
personality. Narendranath was interested in spirituality from a young
age and used to meditate before the images of deities such as Shiva,
Rama, Sita, and Hanuman. He was fascinated by wandering ascetics and
monks. Narendra was mischievous and restless as a child, and his
parents often had difficulty controlling him. His mother said, "I
prayed to Shiva for a son and he has sent me one of his demons".
Education {{anchor|Early and college education}}
==================================================
In 1871, at the age of eight, Narendranath enrolled at Ishwar Chandra
Vidyasagar's Metropolitan Institution, where he went to school until
his family moved to Raipur in 1877. In 1879, after his family's return
to Calcutta, he was the only student to receive first-division marks
in the Presidency College entrance examination. He was an avid reader
in a wide range of subjects, including philosophy, religion, history,
social science, art and literature. He was also interested in Hindu
scriptures, including the Vedas, the Upanishads, the Bhagavad Gita,
the 'Ramayana', the 'Mahabharata' and the Puranas. Narendra was
trained in Indian classical music, and regularly participated in
physical exercise, sports and organised activities. He studied Western
logic, Western philosophy and European history at the General
Assembly's Institution (now known as the Scottish Church College). In
1881, he passed the Fine Arts examination, and completed a Bachelor of
Arts degree in 1884. Narendra studied the works of David Hume,
Immanuel Kant, Johann Gottlieb Fichte, Baruch Spinoza, Georg W. F.
Hegel, Arthur Schopenhauer, Auguste Comte, John Stuart Mill and
Charles Darwin. He became fascinated with the evolutionism of Herbert
Spencer and corresponded with him. He translated Spencer's book
'Education' (1861) into Bengali. While studying Western philosophers,
he also learned Sanskrit scriptures and Bengali literature.
William Hastie (the principal of Christian College, Calcutta, from
where Narendra graduated) wrote of him: "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. He is bound to make his mark in life". He was
known for his prodigious memory and speed reading ability, and a
number of anecdotes attest to this. Some accounts have called Narendra
a 'shrutidhara' (a person with a prodigious memory).
Initial spiritual forays
==========================
In 1880, Narendra joined Keshab Chandra Sen's 'Nava Vidhan', which was
established by Sen after meeting Ramakrishna Paramahamsa and
reconverting from Christianity to Hinduism. Narendra became a member
of a Freemasonry lodge "at some point before 1884" and of the Sadharan
Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj
led by Keshab Chandra Sen and Debendranath Tagore. From 1881 to 1884,
he was also active in Sen's Band of Hope, which tried to discourage
youths from smoking and drinking.
It was in this cultic milieu that Narendra became acquainted with
Western esotericism. His initial beliefs were shaped by Brahmo
concepts, which denounced polytheism and caste restrictions, and
proposed a "streamlined, rationalized, monotheistic theology strongly
coloured by a selective and modernistic reading of the 'Upanisads' and
of the Vedanta." Rammohan Roy, the founder of the Brahmo Samaj who was
strongly influenced by unitarianism, strove towards a universalistic
interpretation of Hinduism. His ideas were "altered [...]
considerably" by Debendranath Tagore, who had a romantic approach to
the development of these new doctrines, and questioned central Hindu
beliefs like reincarnation and karma, and rejected the authority of
the 'Vedas'. Tagore, and later Sen, also brought this "neo-Hinduism"
closer in line with western esotericism. Sen was influenced by
transcendentalism, an American philosophical-religious movement
strongly connected with unitarianism, which emphasised personal
religious experience over mere reasoning and theology. Sen's focus on
creating "an accessible, non-renunciatory, everyman type of
spirituality" that introduced "lay systems of spiritual practice" was
an influence on the teachings Vivekananda later popularised in the
west.
Not satisfied with his knowledge of philosophy, Narendra came to "the
question which marked the real beginning of his intellectual quest for
God." He asked several prominent Calcutta residents if they had come
"face to face with God", but none of their answers satisfied him. At
this time, Narendra met Debendranath Tagore (the leader of Brahmo
Samaj) and asked if he had seen God. Instead of answering his
question, Tagore said, "My boy, you have the 'Yogi's' eyes." According
to Banhatti, it was Ramakrishna who first truly answered Narendra's
question, by saying "Yes, I see Him as I see you, only in an
infinitely intenser sense." De Michelis, however, suggests that
Vivekananda was more influenced by the Brahmo Samaj and its new ideas
than by Ramakrishna. According to De Michelis, it was Sen's influence
that brought Vivekananda fully into contact with western esotericism,
and it was via Sen that he met Ramakrishna. Swami Medhananda agrees
that the Brahmo Samaj was a formative influence, but affirms that "it
was Narendra's momentous encounter with Ramakrishna that changed the
course of his life by turning him away from Brahmoism."
Meeting Ramakrishna
=====================
Narendra first met Ramakrishna in 1881. When Narendra's father died in
1884, Ramakrishna became his primary spiritual focus.
Narendra's introduction to Ramakrishna occurred in a literature class
at General Assembly's Institution, when Professor William Hastie was
lecturing on William Wordsworth's poem, 'The Excursion'. While
explaining the word "trance" in the poem, Hastie suggested that his
students visit Ramakrishna of Dakshineswar to understand the true
meaning of trance. This prompted Narendra, among others in the class,
to visit Ramakrishna.
They probably first met personally in November 1881, though Narendra
did not consider this their first meeting, and neither man mentioned
this meeting later. At the time, Narendra was preparing for his
upcoming F. A. examination. Ram Chandra Datta accompanied him to
Surendra Nath Mitra's house where Ramakrishna had been invited to
deliver a lecture. According to Makarand Paranjape, at this meeting
Ramakrishna asked Narendra to sing. Impressed by his talent, he asked
Narendra to come to Dakshineshwar.
Narendra went to Dakshineswar in late 1881 or early 1882 and met
Ramakrishna. This meeting proved to be a turning point in his life.
Although he did not initially accept Ramakrishna as his teacher and
rebelled against his ideas, he was attracted by his personality and
frequently visited him. He initially saw Ramakrishna's ecstasies and
visions as "mere figments of imagination" and "hallucinations". As a
member of Brahmo Samaj, he opposed idol worship, polytheism, and
Ramakrishna's worship of Kali. He even rejected the Advaita Vedanta
teaching of "identity with the absolute" as blasphemy and madness, and
often ridiculed the idea. Ramakrishna was unperturbed and advised him:
"Try to see the truth from all angles".
Narendra's father's sudden death in 1884 left the family bankrupt;
creditors began demanding the repayment of loans, and relatives
threatened to evict the family from their ancestral home. Once the son
of a well-to-do family, Narendra became one of the poorest students in
his college. His attempts to find work were unsuccessful. He
questioned God's existence, but found solace in Ramakrishna, and his
visits to Dakshineswar increased.
One day, Narendra asked Ramakrishna to pray to the goddess Kali for
his family's financial welfare. Ramakrishna instead suggested he go to
the temple himself and pray. Narendra went to the temple three times,
but did not pray for any kind of worldly necessities. He ultimately
prayed for true knowledge and devotion from the goddess. He gradually
became ready to renounce everything for the sake of realising God, and
accepted Ramakrishna as his Guru.
In 1885, Ramakrishna developed throat cancer. He was transferred to
Calcutta and then to a garden house in Cossipore. Narendra and
Ramakrishna's other disciples took care of him during his last days,
and Narendra's spiritual education continued. At Cossipore, he
experienced 'Nirvikalpa samadhi'. Narendra and several other disciples
received ochre robes from Ramakrishna, forming his first monastic
order. He was taught that service to men was the most effective
worship of God. Ramakrishna asked him to take care of the other
monastic disciples, and likewise asked them to see Narendra as their
leader. Ramakrishna died in the early morning hours of 16 August 1886
in Cossipore.
Founding of Ramakrishna Math
==============================
After Ramakrishna's death, support from devotees and admirers
diminished. Unpaid rent accumulated, forcing Narendra and the other
disciples to look for a new place to live. Many returned home,
adopting a 'Grihastha' (family-oriented) way of life. Narendra decided
to convert a dilapidated house at Baranagar into a new 'math'
(monastery) for the remaining disciples. Rent for the Baranagar Math
was low, and was raised by 'mādhukarī' (holy begging). It became the
first building of the Ramakrishna Math, the monastery of the monastic
order of Ramakrishna. Narendra and other disciples used to spend many
hours practicing meditation and religious austerities every day.
Narendra recalled the early days of practice in the monastery:
In 1887, Narendra compiled a Bengali song anthology named 'Sangeet
Kalpataru' with Vaishnav Charan Basak. Narendra collected and arranged
most of the songs in this compilation, but unfavourable circumstances
prevented its completion.
Monastic vows
===============
In December 1886, the mother of one of the monks, Baburam, invited
Narendra and his brother monks to Antpur village. In Antpur, on the
Christmas Eve of 1886, the 23 year old Narendra and eight other
disciples took formal monastic vows at the Radha Gobinda Jiu temple.
They decided to live their lives as their master lived.
{{anchor|As a monk wandering in India (1888–93)}}Travels in India (1888–1893)
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In 1888, Narendra left the monastery as a 'Parivrâjaka' - a wandering
monk, "without fixed abode, without ties, independent and strangers
wherever they go". His sole possessions were a kamandalu (water pot),
staff and his two favourite books: the 'Bhagavad Gita' and 'The
Imitation of Christ'. Narendra travelled extensively in India for five
years, visiting centres of learning and acquainting himself with
diverse religious traditions and social patterns. He developed
sympathy for the suffering and poverty of the people, and resolved to
uplift the nation. Living primarily on bhiksha (alms), he travelled on
foot and by railway. During his travels he met and stayed with Indians
from all religions and walks of life: scholars, 'dewans', rajas,
Hindus, Muslims, Christians, 'paraiyars' (low-caste workers) and
government officials. On the suggestion of his patron, friend and
disciple Raja Ajit Singh of Khetri, he adopted the name
"Vivekananda"-a conglomerate of the Sanskrit words: 'viveka' and
'ānanda', meaning "the bliss of discerning wisdom". As Vivekananda he
departed Bombay for Chicago, on 31 May 1893, intending to participate
in the World's Parliament of Religions.
First visit to the West (1893–1897)
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Vivekananda visited several cities in Japan (including Nagasaki, Kobe,
Yokohama, Osaka, Kyoto and Tokyo), China and Canada en route to the
United States, reaching Chicago on 30 July 1893. The "Parliament of
Religions" took place in September 1893. An initiative of the
Swedenborgian layman and Illinois Supreme Court judge Charles C.
Bonney, the Congress sought to gather all the religions of the world,
with the aim of showing "the substantial unity of many religions in
the good deeds of the religious life." The Brahmo Samaj and the
Theosophical Society were invited as representative of Hinduism.
Vivekananda wished to participate, but learned that only individuals
with credentials from a 'bona fide' organisation would be accepted as
delegates. Disappointed, he contacted Professor John Henry Wright of
Harvard University, who had invited him to speak at Harvard.
Vivekananda wrote of the professor: "He urged upon me the necessity of
going to the Parliament of Religions, which he thought would give an
introduction to the nation". On hearing that Vivekananda lacked the
credentials to speak at the Parliament, Wright said: "To ask for your
credentials is like asking the sun to state its right to shine in the
heavens". Vivekananda submitted an application introducing himself as
a monk "of the oldest order of 'sannyāsis' ... founded by Sankara".
The application was supported by the Brahmo Samaj representative
Protapchandra Mozoombar, who was also a member of the Parliament's
selection committee.
Parliament of the World's Religions
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The 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. On this day, Vivekananda gave a brief speech representing
India and Hinduism. He bowed to Saraswati (the Hindu goddess of
learning) and began his speech with "Sisters and brothers of
America!". At these words, Vivekananda received a two-minute standing
ovation from the crowd of seven thousand. When silence was restored he
began his address, greeting 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". Vivekananda quoted one illustrative passage
from the "Shiva mahimna stotram" (Verse 7): "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 another from the Bhagavad Gita (4.11) "Whosoever comes
to Me, through whatsoever form, I reach him; all men are struggling
through paths that in the end lead to Me." According to Sailendra Nath
Dhar, "it was only a short speech, but it voiced the spirit of the
Parliament."
Parliament President John Henry Barrows said, "India, the Mother of
religions was represented by Swami Vivekananda, the Orange-monk who
exercised the most wonderful influence over his auditors". Vivekananda
attracted widespread attention in the press, which called him 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' noted, "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".
American newspapers reported Vivekananda as "the greatest figure in
the parliament of religions" and "the most popular and influential man
in the parliament".
The 'Boston Evening Transcript' reported that Vivekananda was "a great
favourite at the parliament... if he merely crosses the platform, he
is applauded". He spoke several more times "at receptions, the
scientific section, and private homes" on topics related to Hinduism,
Buddhism and harmony among religions. Vivekananda's speeches at the
Parliament had the common theme of universality, emphasising religious
tolerance. He soon became known as a "handsome oriental" and made a
huge impression as an orator. Hearing Vivekananda speak, Harvard
psychology professor William James said, "that man is simply a wonder
for oratorical power. He is an honor to humanity."
{{anchor|Lecturing tours in America and England}}Lecture tours in the UK and US
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After the Parliament of Religions, Vivekananda toured many parts of
the US as a guest. His popularity gave him an unprecedented
opportunity to communicate his views on life and religion to great
numbers of people. During a question-answer session at Brooklyn
Ethical Society, he remarked, "I have a message to the West as Buddha
had a message to the East." On another occasion he described his
mission thus: I do not come 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.
Vivekananda spent nearly two years lecturing in the eastern and
central United States, primarily in Chicago, Detroit, Boston, and New
York. He founded the Vedanta Society of New York in 1894. His
demanding schedule eventually began to affect his health, and in
Spring 1895 he ended his lecture tours and began giving free, private
classes in Vedanta and yoga. Beginning in June 1895, he gave private
lectures to a dozen of his disciples at Thousand Island Park, New York
for two months. Vivekananda was offered academic positions in two
American universities (one the chair in Eastern Philosophy at Harvard
University and a similar position at Columbia University); he declined
both, since his duties would conflict with his commitment as a monk.
Vivekananda travelled to the United Kingdom in 1895 and again in 1896.
In November 1895 he met an Irish woman, Margaret Elizabeth Noble, who
would become one of his closest disciples, known as Sister Nivedita (a
name given her by the Swami, meaning "dedicated to God"). On his
second visit, in May 1896, Vivekananda met Max Müller, a noted
Indologist from Oxford University who wrote Ramakrishna's first
biography in the West. From the UK, he visited other European
countries. In Germany, he met Paul Deussen, another renowned
Indologist.
Vivekananda's success led to a change in mission, namely the
establishment of Vedanta centres in the West. He adapted traditional
Hindu ideas and religiosity to suit the needs and understandings of
his western audiences, who were more familiar with western esoteric
traditions and movements. An important element in his adaptation of
Hindu religiosity was the introduction of his "four yogas" model,
based in Raja yoga, which offered a practical means to realise the
divine force within, a central goal of modern western esotericism. In
1896, his book 'Raja Yoga', an interpretation and adaptation of
Patanjali's Yoga sutras, was published, becoming an instant success;
it became highly influential in the western understanding of yoga, in
Elizabeth de Michelis's view marking the beginning of modern yoga.
Vivekananda attracted followers and admirers in the US and Europe,
including Josephine MacLeod, Betty Leggett, Lady Sandwich, William
James, Josiah Royce, Robert G. Ingersoll, Lord Kelvin, Harriet Monroe,
Ella Wheeler Wilcox, Sarah Bernhardt, Nikola Tesla, Emma Calvé and
Hermann Ludwig Ferdinand von Helmholtz. He initiated several
followers, including Marie Louise (a French woman) who became Swami
Abhayananda, and Leon Landsberg who became Swami Kripananda, so that
they could serve the mission of the Vedanta Society. He also initiated
Christina Greenstidel of Detroit, who became Sister Christine, with
whom he developed a close father-daughter relationship.
While in America, Vivekananda was given land to establish a retreat
for Vedanta students, in the mountains to the southeast of San Jose,
California. He called it "Peace retreat", or 'Shanti Asrama'. There
were twelve main centres established in America, the largest being the
Vedanta Society of Southern California in Hollywood. There is also a
Vedanta Press in Hollywood which publishes books about Vedanta and
English translations of Hindu scriptures and texts.
From the West, Vivekananda revived his work in India. He regularly
corresponded with his followers and brother monks, offering advice and
financial support. His letters from this period reflect his campaign
of social service, and were strongly worded. He wrote to 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". In 1895, Vivekananda founded the
periodical 'Brahmavadin'. His translation of the first six chapters of
'The Imitation of Christ' was published in 'Brahmavadin' in 1899.
Vivekananda left for India from England on 16 December 1896,
accompanied by his disciples Captain and Mrs. Sevier and J.J. Goodwin.
On the way, they visited France and Italy, and set sail for India from
Naples on 30 December 1896. He was followed to India by Sister
Nivedita, who devoted the rest of her life to the education of Indian
women and the goal of India's independence.
Back in India (1897–1899)
======================================================================
Vivekananda arrived in Colombo, British Ceylon (now Sri Lanka) on 15
January 1897, and received a warm welcome. In Colombo, he gave his
first public speech in the East. He travelled from Colombo to Pamban,
Rameswaram, Ramnad, Madurai, Kumbakonam and Madras, delivering
lectures. Common people and rajas gave him an enthusiastic reception.
During his train travels, people often sat on the rails to force the
train to stop, so they could hear him. From Madras (now Chennai), he
continued his journey to Calcutta and Almora. While in the West,
Vivekananda spoke about India's great spiritual heritage; in India, he
repeatedly addressed social issues: uplifting the people, eliminating
the caste system, promoting science and industrialisation, addressing
widespread poverty, and ending colonial rule. The lectures, published
as 'Lectures from Colombo to Almora', demonstrated his fervent
nationalism and spiritual ideology.
On 1 May 1897 in Calcutta, Vivekananda founded the Ramakrishna
Mission, an institution dedicated to social service, with ideals based
on 'Karma Yoga'. Its governing body consists of the trustees of the
Ramakrishna Math (which conducts religious work). Both Ramakrishna
Math and Ramakrishna Mission have their headquarters at Belur Math.
Vivekananda founded two other monasteries: one in Mayavati in the
Himalayas (near Almora), the 'Advaita Ashrama' and another in Madras
(now Chennai). Two journals were founded: 'Prabuddha Bharata' in
English and 'Udbhodan' in Bengali. That year, famine-relief work was
begun by Swami Akhandananda in the Murshidabad district.
Vivekananda earlier inspired Jamsetji Tata to set up a research and
educational institution when they travelled together from Yokohama to
Chicago on Vivekananda's first visit to the West in 1893. Tata now
asked him to head his Research Institute of Science; Vivekananda
declined the offer, citing a conflict with his "spiritual interests".
He visited Punjab, attempting to mediate an ideological conflict
between Arya Samaj (a reformist Hindu movement) and 'sanatan'
(orthodox Hindus). After brief visits to Lahore, Delhi and Khetri,
Vivekananda returned to Calcutta in January 1898. He consolidated the
work of the math and trained disciples for several months. Vivekananda
composed "Khandana Bhava-Bandhana", a prayer song dedicated to
Ramakrishna, in 1898.
Second visit to the West and final years (1899–1902)
======================================================================
Despite declining health, Vivekananda left for the West for a second
time in June 1899. On this occasion, he was accompanied by Sister
Nivedita and Swami Turiyananda. After a brief stay in England, he went
to the United States where he established Vedanta Societies in San
Francisco and New York and founded a 'shanti ashrama' (peace retreat)
in California. He travelled to Paris for the Congress of Religions in
1900. His lectures at the Congress concerned the worship of the
'lingam' and the authenticity of the Bhagavad Gita. Vivekananda then
visited Brittany, Vienna, Istanbul, Athens and Egypt. The French
philosopher Jules Bois was his host for most of this period.
Vivekananda returned to Calcutta on 9 December 1900.
After a brief visit to the Advaita Ashrama in Mayavati, Vivekananda
settled at Belur Math, where he continued co-ordinating the works of
the Ramakrishna Mission, the math, and the initiatives in England and
the US. He had many visitors, including royalty and politicians. Due
to deteriorating health, Vivekananda was unable to attend the Congress
of Religions in Japan in 1901, but he made pilgrimages to Bodhgaya and
Varanasi. His health problems, including asthma, diabetes and chronic
insomnia, restricted his activity.
Death
======================================================================
On 4 July 1902 (the day of his death), Vivekananda awoke early, went
to the monastery at Belur Math and meditated for three hours. He
taught 'Shukla-Yajur-Veda', Sanskrit grammar and the philosophy of
yoga to pupils, later discussing with colleagues a planned Vedic
college in the Ramakrishna Math. At 7:00 pm Vivekananda went to his
room, asking not to be disturbed; he died at 9:20 p.m. while
meditating. The rupture of a blood vessel in his brain was reported as
a possible cause of death. According to his disciples, the rupture was
due to his 'brahmarandhra' (an opening in the crown of his head) being
pierced when he attained 'mahasamādhi'. Vivekananda fulfilled his
prophecy that he would not live forty years. He was cremated on a
sandalwood funeral pyre on the bank of the Ganga in Belur, opposite
where Ramakrishna was cremated sixteen years earlier.
Teachings and philosophy
======================================================================
Vivekananda synthesised and popularised various strands of Hindu
thought, most notably classical yoga and Advaita Vedanta. As a young
man, he had been influenced by western ideas such as Universalism, via
Unitarian missionaries who collaborated with the Brahmo Samaj. His
initial beliefs were shaped by Brahmo concepts, which included belief
in a formless God, the deprecation of idolatry, and, according to
Michelis, a "streamlined, rationalized, monotheistic theology strongly
coloured by a selective and modernistic reading of the 'Upanisads' and
of the Vedanta".
Influenced by Ramakrishna, he came to see the Vedanta as providing the
ontological basis for 'śivajñāne jīver sevā' - the spiritual practice
of serving human beings as actual manifestations of the divine. For
Vivekananda, the practice of remembering the presence of the divine in
all people, regardless of social status, promoted social harmony and
helped develop the capacity for love.
Vedanta and yoga
==================
Vivekananda thought that the essence of Hinduism was best expressed in
Adi Shankara's Advaita Vedanta philosophy. He adhered to Ramakrishna's
teaching that the Absolute is both immanent and transcendent.
According to Anil Sooklal, Vivekananda's neo-Vedanta "reconciles
Dvaita or dualism and Advaita or non-dualism," viewing Brahman as "one
without a second" yet both 'saguna' (qualified) and 'nirguna'
(qualityless). According to Jackson, the Vedanta acquires a modern and
Universalistic form in Vivekananda's summary, showing also the
influence of classical yoga:
Vivekananda's emphasis on 'nirvikalpa samadhi' was preceded by
medieval yogic influences on Advaita Vedanta. In line with Advaita
Vedanta texts like 'Dŗg-Dŗśya-Viveka' (14th century) and 'Vedantasara
(of Sadananda)' (15th century), Vivekananda saw samadhi as a means to
attain liberation.
An important element in his adaptation of Hindu religiosity was the
introduction of his four yogas model, which includes Raja yoga, his
interpretation of Patanjali's 'Yoga sutras'. This offered a practical
means to realise the divine force within, a central idea in modern
Western esotericism. His book 'Raja Yoga' was highly influential in
the Western understanding of yoga.
Western esotericism
=====================
Via his affiliations with Keshub Chandra Sen's 'Nava Vidhan', the
Freemasonry lodge, the Sadharan Brahmo Samaj, and Sen's Band of Hope,
Vivekananda became acquainted with Western esotericism. His knowledge
of Western esotericism aided his success in Western esoteric circles,
beginning with his speech in 1893 at the Parliament of Religions. He
adapted traditional Hindu ideas and religiosity to suit the needs and
understandings of his Western audiences, particularly those familiar
with Western esoteric traditions and movements such as
Transcendentalism and New thought.
Vivekananda's notion of involution was probably influenced by western
Theosophists, Darwin's notion of evolution, and possibly also the
Samkhya term 'sātkarya'. According to Meera Nanda, "Vivekananda uses
the word involution exactly how it appears in Theosophy: the descent,
or the involvement, of divine consciousness into matter." Theosophic
ideas on involution have "much in common" with "theories of the
descent of God in Gnosticism, Kabbalah, and other esoteric schools".
With spirit, Vivekananda refers to 'prana' or 'purusha', derived from
Samkhya and classical yoga as presented by Patanjali in the Yoga
sutras.
Moral and social philosophy
=============================
Vivekananda linked morality with control of the mind, seeing truth,
purity and unselfishness as traits which strengthened it. He advised
his followers to be holy, unselfish and to have 'shraddhā' (faith).
Vivekananda supported 'brahmacharya', believing it the source of his
physical and mental stamina and eloquence.
Nationalism was a prominent theme in Vivekananda's thought. He
believed that a country's future depends on its people, and his
teachings focused on human development. He wanted "to set in motion a
machinery which will bring noblest ideas to the doorstep of even the
poorest and the meanest".
Influence and legacy
======================================================================
Swami Vivekananda was one of the most influential philosophers and
social reformers in his contemporary India. He is considered to be the
most successful and influential missionary of Vedanta to the Western
world.
Neo-Vedanta
=============
Vivekananda is considered to be a representative of Neo-Vedanta - a
modern interpretation of certain aspects of Hinduism that are thought
to be compatible with western esoteric traditions, such as
Transcendentalism, New Thought and Theosophy. His reinterpretation
created a new understanding and appreciation of Hinduism inside and
outside India, and paved the way for the enthusiastic reception of
other forms of Indian spiritual self-improvement in the West, such as
yoga and Transcendental Meditation. According to Agehananda Bharati:
"...modern Hindus derive their knowledge of Hinduism from Vivekananda,
directly or indirectly". Vivekananda espoused the idea that all sects
within Hinduism (and all religions) are different paths to the same
goal.
Indian nationalism
====================
Vivekananda's nationalism gave unprecedented substance to the emerging
nationalist ideal of British-ruled India. According to 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". Vivekananda drew attention to the
extent of poverty in the country, and maintained that addressing such
poverty was a prerequisite for national awakening. His nationalistic
ideas influenced many Indian thinkers and leaders. Sri Aurobindo
regarded Vivekananda as the one who awakened India spiritually.
Mahatma 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".
Name-giving
=============
In September 2010, the then Union Finance Minister Pranab Mukherjee,
who later became President of India, approved in principle the Swami
Vivekananda Values Education Project at a cost of . The project's
objectives included publishing Vivekananda's works in a number of
languages, and involving youth with competitions, essays, discussions
and study circles. In 2011, the West Bengal Police Training College
was renamed the Swami Vivekananda State Police Academy, West Bengal.
The state technical university in Chhattisgarh has been named the
Chhattisgarh Swami Vivekanand Technical University. In 2012, the
Raipur airport was renamed Swami Vivekananda Airport.
Celebrations
==============
National Youth Day in India is observed on Vivekananda's birthday (12
January). The day he delivered his speech at the Parliament of
Religions (11 September) is observed as "World Brotherhood Day". The
150th birth anniversary of Swami Vivekananda was celebrated in India
and abroad. The Ministry of Youth Affairs and Sports in India,
officially observed 2013 as the occasion in a declaration.
Movies
========
Indian film director Utpal Sinha made a film, 'The Light: Swami
Vivekananda' as a tribute for his 150th birth anniversary. Other
Indian films about his life include: 'Swamiji' (1949) by Amar Mullick,
'Swami Vivekananda' (1955) by Amar Mullick, 'Birieswar Vivekananda'
(1964) by Modhu Bose, 'Life and Message of Swami Vivekananda' (1964)
documentary film by Bimal Roy, 'Swami Vivekananda' (1998) by G. V.
Iyer, 'Swamiji' (2012) laser light film by Manick Sorcar. 'Sound of
Joy', an Indian 3D-animated short film directed by Sukankan Roy
depicts the spiritual journey of Vivekananda. It won the National Film
Award for Best Non-Feature Animation Film in 2014.
{{anchor|Literary Works}}Works
======================================================================
Although Vivekananda was a powerful writer in English and Bengali,
most of his published works were based on lectures given at various
places around the world. Since most of these lectures were delivered
spontaneously and with minimal preparation, his written style often
retained the variability characteristic of his speech, and could be
"in turn discursive or expository, conversational or declamatory." His
main work, 'Raja Yoga', consists of his own reworking of a series of
talks delivered in New York.
'Bartaman Bharat', meaning "Present-day India", is a Bengali-language
essay, first published in the March 1899 issue of 'Udbodhan', the
Bengali-language magazine of Ramakrishna Math and Ramakrishna Mission.
The essay was reprinted as a book in 1905 and later included in the
fourth volume of 'The Complete Works of Swami Vivekananda'. In this
essay, Vivekananda's refrain to the readers is to honour every Indian
as a brother, regardless of poverty, social status or caste.
Publications
==============
;Published in his lifetime
* 'Sangeet Kalpataru' (1887, with Vaishnav Charan Basak)
* 'Karma Yoga' (1896)
* 'Raja Yoga' (1896 [1899 edition])
* 'Vedanta Philosophy: An address before the Graduate Philosophical
Society' (1896)
* 'Lectures from Colombo to Almora' (1897)
* 'Bartaman Bharat' (March 1899), Udbodhan
* 'My Master' (1901), The Baker and Taylor Company, New York
* 'Vedânta philosophy: lectures on Jnâna Yoga' (1902) Vedânta Society,
New York
* 'Jnana yoga' (1899)
;Published after his death (1902)
* 'Addresses on Bhakti Yoga'
* 'Bhakti Yoga'
* 'The East and the West' (1909)
* 'Inspired Talks' (1909)
* 'Narada Bhakti Sutras - translation'
* 'Para Bhakti or Supreme Devotion'
* 'Practical Vedanta'
* 'Speeches and writings of Swami Vivekananda; a comprehensive
collection'
* 'Complete Works': a collection of his writings, lectures and
discourses in a set of nine volumes
* 'Seeing Beyond the Circle' (2005)
Further reading
======================================================================
Bibliography
*
*
*
*
*
* Majumdar, R. C. (1999). 'Swami Vivekananda: A historical review'.
Calcutta: Advaita Ashrama.
*
*
*
*
*
*
*
Other sources
*
*
External links
======================================================================
*
[
https://openlibrary.org/subjects/person:vivekananda_swami_(1863-1902)
Works about Vivekananda] via the Open Library
* [
https://openlibrary.org/authors/OL154597A/Vivekananda Works by
Vivekananda] via the Open Library
*
*
*
[
https://web.archive.org/web/20120330175816/http://www.belurmath.org/swamivivekananda.htm
Biography] at Belur Math's official website
* [
http://cwsv.belurmath.org/ Complete Works of Vivekananda, Belur
Math publication]
* WBEZ Chicago
[
https://www.wbez.org/curious-city/2024/05/09/how-are-honorary-street-signs-created-in-chicago
Curious City podcast]: In response to a listener question, a reporter
explains Swami Vivekananda's Chicago connection while tracking down
his missing honorary street sign.
License
=========
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Original Article:
http://en.wikipedia.org/wiki/Swami_Vivekananda
