Swami Vivekananda

Template:Short description Template:Redirect Template:Protection padlock Template:Good article Template:Use Indian English Template:Use dmy dates Template:Infobox Hindu leader Template:Quote box Swami Vivekananda (Template:IPAc-en)Template:Efn (12 January 1863 – 4 July 1902), born Narendranath DattaTemplate:Efn, was an Indian Hindu monk, philosopher, author, religious teacher, and the chief disciple of the Indian mystic Ramakrishna.<ref>Template:Cite news</ref><ref>Template:Cite news</ref> Vivekananda was a major figure in the introduction of Vedanta and Yoga to the Western world,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>Template:Sfn<ref>Template:Cite book</ref> and is credited with raising interfaith awareness and elevating Hinduism to the status of a major world religion.Template:Sfn

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.<ref>Template:Cite book</ref>Template:Sfn 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".<ref>Template:Cite news</ref>

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),Template:Sfn 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.Template:Sfn

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.Template:Sfn Celebrated as a patriotic saint, his birth anniversary is observed in India as National Youth Day.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Early life (1863–1888)Edit

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Birth and childhoodEdit

File:Ramakrishna Mission Swami Vivekananda's Ancestral House and Cultural Centre (birthplace of Swami Vivekananda; now a museum and cultural centre, inaugurated by the President of India A. P. J. Abdul Kalam) at Gourmohan Mukherjee Street.jpg

Statue of Vivekananda at the Ramakrishna Mission Swami Vivekananda's Ancestral House and Cultural Centre

Vivekananda was born as Narendranath Datta (name shortened to Narendra or Naren)Template:Sfn in a Bengali Kayastha familyTemplate:Sfn<ref>Template:Cite book</ref> in his ancestral home at 3 Gourmohan Mukherjee Street in Calcutta,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> the capital of British India, on 12 January 1863 during the Makar Sankranti festival.Template:Sfn He was one of nine siblings.Template:Sfn His father, Vishwanath Datta, was an attorney at the Calcutta High Court.Template:Sfn Template:Sfn Durgacharan Datta, Narendra's grandfather was a Sanskrit and Persian scholarTemplate:Sfn who left his family and became a monk at age twenty-five.Template:Sfn His mother, Bhubaneswari Devi, was a devout housewife.Template:Sfn The progressive, rational attitude of Narendra's father and the religious temperament of his mother helped shape his thinking and personality.Template:Sfn Template:Sfn 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.Template:Sfn He was fascinated by wandering ascetics and monks.Template:Sfn 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".Template:Sfn

Education Template:AnchorEdit

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.Template:Sfn 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.Template:Sfn He was an avid reader in a wide range of subjects, including philosophy, religion, history, social science, art and literature.Template:Sfn 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,Template:Sfn 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).Template:Sfn In 1881, he passed the Fine Arts examination, and completed a Bachelor of Arts degree in 1884.Template:Sfn Template:Sfn 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.Template:Sfn Template:Sfn He became fascinated with the evolutionism of Herbert Spencer and corresponded with him.Template:Sfn Template:Sfn He translated Spencer's book Education (1861) into Bengali.Template:Sfn While studying Western philosophers, he also learned Sanskrit scriptures and Bengali literature.Template:Sfn

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".<ref>Template:Cite book</ref> He was known for his prodigious memory and speed reading ability, and a number of anecdotes attest to this.Template:Sfn Some accounts have called Narendra a shrutidhara (a person with a prodigious memory).<ref>Swami Vivekananda's 114th death anniversary: Lesser known facts about the spiritual leader. India Today. 4 July 2016.</ref>

Initial spiritual foraysEdit

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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.Template:Sfn Narendra became a member of a Freemasonry lodge "at some point before 1884"Template:Sfn and of the Sadharan Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.Template:Sfn Template:Sfn Template:Sfn Template:Sfn From 1881 to 1884, he was also active in Sen's Band of Hope, which tried to discourage youths from smoking and drinking.Template:Sfn

It was in this cultic milieu that Narendra became acquainted with Western esotericism.Template:Sfn His initial beliefs were shaped by Brahmo concepts, which denounced polytheism and caste restrictions,Template:Sfn Template:Sfn and proposed a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta."Template:Sfn Rammohan Roy, the founder of the Brahmo Samaj who was strongly influenced by unitarianism, strove towards a universalistic interpretation of Hinduism.Template:Sfn 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.Template:Sfn Tagore, and later Sen, also brought this "neo-Hinduism" closer in line with western esotericism.Template:Sfn Sen was influenced by transcendentalism, an American philosophical-religious movement strongly connected with unitarianism, which emphasised personal religious experience over mere reasoning and theology.Template:Sfn 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.Template:Sfn

Not satisfied with his knowledge of philosophy, Narendra came to "the question which marked the real beginning of his intellectual quest for God."Template:Sfn He asked several prominent Calcutta residents if they had come "face to face with God", but none of their answers satisfied him.Template:Sfn Template:Sfn 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 YogiTemplate:'s eyes."Template:Sfn Template:Sfn 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."Template:Sfn De Michelis, however, suggests that Vivekananda was more influenced by the Brahmo Samaj and its new ideas than by Ramakrishna.Template:Sfn 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.Template:Sfn Swami Medhananda agrees that the Brahmo Samaj was a formative influence,Template:Sfn but affirms that "it was Narendra's momentous encounter with Ramakrishna that changed the course of his life by turning him away from Brahmoism."Template:Sfn

Meeting RamakrishnaEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Template:See also Narendra first met Ramakrishna in 1881. When Narendra's father died in 1884, Ramakrishna became his primary spiritual focus.Template:Sfn

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.Template:Sfn 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.Template:Sfn Template:Sfn Template:Sfn

They probably first met personally in November 1881,Template:Refn though Narendra did not consider this their first meeting, and neither man mentioned this meeting later.Template:Sfn 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.Template:Sfn According to Makarand Paranjape, at this meeting Ramakrishna asked Narendra to sing. Impressed by his talent, he asked Narendra to come to Dakshineshwar.Template:Sfn

Narendra went to Dakshineswar in late 1881 or early 1882 and met Ramakrishna.Template:Sfn This meeting proved to be a turning point in his life.Template:Sfn 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.Template:Sfn He initially saw Ramakrishna's ecstasies and visions as "mere figments of imagination"Template:Sfn and "hallucinations".Template:Sfn As a member of Brahmo Samaj, he opposed idol worship, polytheism, and Ramakrishna's worship of Kali.Template:Sfn He even rejected the Advaita Vedanta teaching of "identity with the absolute" as blasphemy and madness, and often ridiculed the idea.Template:Sfn Ramakrishna was unperturbed and advised him: "Try to see the truth from all angles".Template:Sfn

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.Template:Sfn His attempts to find work were unsuccessful. He questioned God's existence,Template:Sfn but found solace in Ramakrishna, and his visits to Dakshineswar increased.Template:Sfn

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.Template:Sfn Template:Sfn Template:Sfn He gradually became ready to renounce everything for the sake of realising God, and accepted Ramakrishna as his Guru.Template:Sfn

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.Template:Sfn Narendra and several other disciples received ochre robes from Ramakrishna, forming his first monastic order.Template:Sfn He was taught that service to men was the most effective worship of God.Template:Sfn Template:Sfn Ramakrishna asked him to take care of the other monastic disciples, and likewise asked them to see Narendra as their leader.Template:Sfn Ramakrishna died in the early morning hours of 16 August 1886 in Cossipore.Template:Sfn Template:Sfn

Founding of Ramakrishna MathEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} 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.Template:Sfn Many returned home, adopting a Grihastha (family-oriented) way of life.Template:Sfn 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.Template:Sfn Narendra and other disciples used to spend many hours practicing meditation and religious austerities every day.Template:Sfn Narendra recalled the early days of practice in the monastery:Template:Sfn

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.{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries
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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.Template:Sfn

Monastic vowsEdit

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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>Template:Sfn They decided to live their lives as their master lived.Template:Sfn

Template:AnchorTravels in India (1888–1893)Edit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} In 1888, Narendra left the monastery as a Parivrâjaka – a wandering monk, "without fixed abode, without ties, independent and strangers wherever they go".Template:Sfn His sole possessions were a kamandalu (water pot), staff and his two favourite books: the Bhagavad Gita and The Imitation of Christ.Template:Sfn Narendra travelled extensively in India for five years, visiting centres of learning and acquainting himself with diverse religious traditions and social patterns.Template:Sfn Template:Sfn He developed sympathy for the suffering and poverty of the people, and resolved to uplift the nation.Template:Sfn Template:Sfn 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.Template:Sfn 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.Template:Sfn Template:Sfn

First visit to the West (1893–1897)Edit

Template:See also Vivekananda visited several cities in Japan (including Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo),Template:Sfn China and Canada en route to the United States,Template:Sfn reaching Chicago on 30 July 1893.Template:Sfn Template:Sfn The "Parliament of Religions" took place in September 1893.Template:Sfn An initiative of the Swedenborgian layman and Illinois Supreme Court judge Charles C. Bonney,<ref name="interfaith">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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."<ref name="interfaith" /> The Brahmo Samaj and the Theosophical Society were invited as representative of Hinduism.Template:Sfn

Vivekananda wished to participate, but learned that only individuals with credentials from a bona fide organisation would be accepted as delegates.Template:Sfn Disappointed, he contacted Professor John Henry Wright of Harvard University, who had invited him to speak at Harvard.Template:Sfn 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".Template:Sfn 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".Template:Sfn Vivekananda submitted an application introducing himself as a monk "of the oldest order of sannyāsis ... founded by Sankara".Template:Sfn The application was supported by the Brahmo Samaj representative Protapchandra Mozoombar, who was also a member of the Parliament's selection committee.Template:Sfn

Parliament of the World's ReligionsEdit

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.Template:Sfn Template:Sfn Template:Sfn On this day, Vivekananda gave a brief speech representing India and Hinduism.Template:Sfn He bowed to Saraswati (the Hindu goddess of learning) and began his speech with "Sisters and brothers of America!".Template:Sfn Template:Sfn At these words, Vivekananda received a two-minute standing ovation from the crowd of seven thousand.Template:Sfn 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".Template:Sfn Template:Refn 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."Template:Sfn According to Sailendra Nath Dhar, "it was only a short speech, but it voiced the spirit of the Parliament."Template:Sfn Template:Sfn

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".Template:Sfn 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".Template:Sfn American newspapers reported Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and influential man in the parliament".Template:Sfn The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament... if he merely crosses the platform, he is applauded".Template:Sfn He spoke several more times "at receptions, the scientific section, and private homes"Template:Sfn 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.Template:Sfn He soon became known as a "handsome oriental" and made a huge impression as an orator.Template:Sfn Hearing Vivekananda speak, Harvard psychology professor William James said, "that man is simply a wonder for oratorical power. He is an honor to humanity."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Template:AnchorLecture tours in the UK and USEdit

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.Template:Sfn 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.Template:Sfn

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.Template:Sfn His demanding schedule eventually began to affect his health,Template:Sfn 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.Template:Sfn 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.Template:Sfn

Vivekananda travelled to the United Kingdom in 1895 and again in 1896.Template:Sfn 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").Template:Sfn 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.Template:Sfn From the UK, he visited other European countries. In Germany, he met Paul Deussen, another renowned Indologist.Template:Sfn

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Vivekananda's success led to a change in mission, namely the establishment of Vedanta centres in the West.Template:Sfn 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.Template:Sfn 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.Template:Sfn In 1896, his book Raja Yoga, an interpretation and adaptation of Patanjali's Yoga sutras,Template:Sfn 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.Template:Sfn Template:Sfn

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.Template:Sfn Template:Sfn Template:Sfn Template:Sfn<ref>Template:Cite news</ref> He initiated several followers, including Marie Louise (a French woman) who became Swami Abhayananda, and Leon Landsberg who became Swami Kripananda,Template:Sfn so that they could serve the mission of the Vedanta Society.Template:Sfn He also initiated Christina Greenstidel of Detroit, who became Sister Christine,Template:Sfn with whom he developed a close father–daughter relationship.<ref name="Sarada society">Template:Cite journal</ref>

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.Template:Sfn 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.Template:Sfn

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,Template:Sfn and were strongly worded.Template:Sfn 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".Template:Sfn Template:Sfn In 1895, Vivekananda founded the periodical Brahmavadin.Template:Sfn His translation of the first six chapters of The Imitation of Christ was published in Brahmavadin in 1899.Template:Sfn 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.Template:Sfn 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.Template:Sfn Template:Sfn

Back in India (1897–1899)Edit

Vivekananda arrived in Colombo, British Ceylon (now Sri Lanka) on 15 January 1897,Template:Sfn 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.Template:Sfn 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.Template:Sfn

On 1 May 1897 in Calcutta, Vivekananda founded the Ramakrishna Mission, an institution dedicated to social service, with ideals based on Karma Yoga.Template:Sfn Template:Sfn Its governing body consists of the trustees of the Ramakrishna Math (which conducts religious work).Template:Sfn Both Ramakrishna Math and Ramakrishna Mission have their headquarters at Belur Math.Template:Sfn Template:Sfn 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.Template:Sfn That year, famine-relief work was begun by Swami Akhandananda in the Murshidabad district.Template:Sfn Template:Sfn

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".Template:Sfn<ref>Template:Cite news</ref>Template:Sfn He visited Punjab, attempting to mediate an ideological conflict between Arya Samaj (a reformist Hindu movement) and sanatan (orthodox Hindus).Template:Sfn After brief visits to Lahore,Template:Sfn 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.Template:Sfn

Second visit to the West and final years (1899–1902)Edit

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Despite declining health, Vivekananda left for the West for a second time in June 1899.Template:Sfn 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.Template:Sfn 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.Template:Sfn

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.Template:Sfn His health problems, including asthma, diabetes and chronic insomnia, restricted his activity.Template:Sfn

DeathEdit

On 4 July 1902 (the day of his death),Template:Sfn 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.Template:Sfn Template:Sfn At 7:00 pm Vivekananda went to his room, asking not to be disturbed; he died at 9:20 p.m. while meditating.Template:Sfn The rupture of a blood vessel in his brain was reported as a possible cause of death.Template:Sfn 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.Template:Sfn Vivekananda fulfilled his prophecy that he would not live forty years.Template:Sfn He was cremated on a sandalwood funeral pyre on the bank of the Ganga in Belur, opposite where Ramakrishna was cremated sixteen years earlier.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Teachings and philosophyEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Template:See also

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.Template:Sfn Template:Sfn Template:Sfn Template:Sfn Template:Sfn His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God, the deprecation of idolatry,Template:Sfn Template:Sfn and, according to Michelis, a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta".Template:Sfn

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.Template:Sfn 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.Template:Sfn

Vedanta and yogaEdit

Vivekananda thought that the essence of Hinduism was best expressed in Adi Shankara's Advaita Vedanta philosophy.Template:Sfn He adhered to Ramakrishna's teaching that the Absolute is both immanent and transcendent.Template:Refn 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).Template:Sfn Template:Refn According to Jackson, the Vedanta acquires a modern and Universalistic form in Vivekananda's summary, showing also the influence of classical yoga:Template:Sfn

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 philosophy—by one, or more, or all of these—and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries
}}

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Vivekananda's emphasis on nirvikalpa samadhi was preceded by medieval yogic influences on Advaita Vedanta.Template:Sfn 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.Template:Sfn Template:Refn

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.Template:Sfn This offered a practical means to realise the divine force within, a central idea in modern Western esotericism.Template:Sfn His book Raja Yoga was highly influential in the Western understanding of yoga.Template:Sfn Template:Sfn

Western esotericismEdit

Via his affiliations with Keshub Chandra Sen's Nava Vidhan,Template:Sfn the Freemasonry lodge,Template:Sfn the Sadharan Brahmo Samaj,Template:Sfn Template:Sfn Template:Sfn Template:Sfn and Sen's Band of Hope, Vivekananda became acquainted with Western esotericism.Template:Sfn 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.Template:Sfn

Vivekananda's notion of involution was probably influenced by western Theosophists, Darwin's notion of evolution, and possibly also the Samkhya term sātkarya.Template:Sfn 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."Template:Sfn Theosophic ideas on involution have "much in common" with "theories of the descent of God in Gnosticism, Kabbalah, and other esoteric schools".Template:Sfn With spirit, Vivekananda refers to prana or purusha, derived from Samkhya and classical yoga as presented by Patanjali in the Yoga sutras.Template:Sfn

Moral and social philosophyEdit

Vivekananda linked morality with control of the mind, seeing truth, purity and unselfishness as traits which strengthened it.Template:Sfn He advised his followers to be holy, unselfish and to have shraddhā (faith). Vivekananda supported brahmacharya,Template:Sfn believing it the source of his physical and mental stamina and eloquence.Template:Sfn

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.Template:Sfn He wanted "to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest".<ref name="Swami Vivekananda life and teaching">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Influence and legacyEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} 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.<ref name="Mohapatra p14">Template:Harvnb</ref><ref name="Piazza p59">Template:Harvnb</ref>

Neo-VedantaEdit

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.Template:Sfn His reinterpretation created a new understanding and appreciation of Hinduism inside and outside India,Template:Sfn 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.Template:Sfn According to Agehananda Bharati: "...modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly".Template:Sfn Vivekananda espoused the idea that all sects within Hinduism (and all religions) are different paths to the same goal.Template:Sfn

Indian nationalismEdit

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".Template:Sfn Vivekananda drew attention to the extent of poverty in the country, and maintained that addressing such poverty was a prerequisite for national awakening.Template:Sfn His nationalistic ideas influenced many Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who awakened India spiritually.Template:Sfn 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".Template:Sfn

Name-givingEdit

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 Template:INRConvert. The project's objectives included publishing Vivekananda's works in a number of languages, and involving youth with competitions, essays, discussions and study circles.<ref name="National implementation committee approves funds for Swami Vivekananda values education project">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In 2011, the West Bengal Police Training College was renamed the Swami Vivekananda State Police Academy, West Bengal.<ref name="Swami Vivekananda State Police Academy">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The state technical university in Chhattisgarh has been named the Chhattisgarh Swami Vivekanand Technical University.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In 2012, the Raipur airport was renamed Swami Vivekananda Airport.<ref name="The Hindu Airport">Template:Cite news</ref>

CelebrationsEdit

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".<ref name=natyouthday>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=Zee>Template:Cite news</ref> 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.<ref name="PTI declaration">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

MoviesEdit

Indian film director Utpal Sinha made a film, The Light: Swami Vivekananda as a tribute for his 150th birth anniversary.<ref name="Year-long events to mark Vivekananda's 150th birthday">Template:Cite news</ref> 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.<ref>Template:Cite book</ref> 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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Template:AnchorWorksEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Template:Multiple image

Although Vivekananda was a powerful writer in English and Bengali,Template:Sfn 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."Template:Sfn His main work, Raja Yoga, consists of his own reworking of a series of talks delivered in New York.Template:Sfn

Bartaman Bharat, meaning "Present-day India",Template:Sfn 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.Template:Sfn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In this essay, Vivekananda's refrain to the readers is to honour every Indian as a brother, regardless of poverty, social status or caste.Template:Sfn

PublicationsEdit

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Published in his lifetime<ref name="Vivekananda Library online Works">{{#invoke: citation/CS1|citation

|CitationClass=web }}</ref>

Sangeet Kalpataru (1887, with Vaishnav Charan Basak)Template:Sfn
Karma Yoga (1896)Template:Sfn Template:Sfn
Raja Yoga (1896 [1899 edition])Template:Sfn
Vedanta Philosophy: An address before the Graduate Philosophical Society (1896)
Lectures from Colombo to Almora (1897)
Bartaman Bharat Template:In lang (March 1899), Udbodhan
My Master (1901), The Baker and Taylor Company, New York
Vedânta philosophy: lectures on Jnâna Yoga (1902) Vedânta Society, New York Template:OCLC
Jnana yoga (1899)

Published after his death (1902)<ref name="Vivekananda Library online Works" />

Addresses on Bhakti Yoga
Bhakti Yoga
The East and the West (1909)Template:Sfn
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<ref name="CWSV">{{#invoke:citation/CS1|citation