Swami Vivekananda

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Swami Vivekananda

Swami Vivekananda in 1894

Date of Birth 12 January 1863
Place of birth Calcutta, Bengal Presidency, British India
Birth-Name Narendranath Dutta
Date of death 4 July 1902 (aged 39)
Place of death Belur Math near Kolkata
Guru/Teacher Ramakrishna Paramahamsa
Quote Come up, O lions, and shake off the delusion that you are sheep; you are
souls immortal, spirits free, blest and eternal; ye are not matter, ye are not
bodies; matter is your servant, not you the servant of matter.
v • d • e
Swami Vivekananda (Sanskrit: Bengali: , Shami Bibekānond
ta (Bengali: )[1] was the chief disciple of the 19th century mystic Sri Ram
a and the founder of Ramakrishna Mission.[2] He is considered a key figure in th
e introduction of Hindu philosophies of Vedanta and Yoga in Europe and America[2
] and is also credited with raising interfaith awareness, bringing Hinduism to t
he status of a world religion during the end of the 19th century.[3] Vivekananda
is considered to be a major force in the revival of Hinduism in modern India.[4
] He is perhaps best known for his inspiring speech beginning with "Sisters and
Brothers of America",[5][6] through which he introduced Hinduism at the Parliame
nt of the World's Religions at Chicago in 1893.[1] Swami Vivekananda was born in
an aristocratic Bengali family of Calcutta in 1863. Swami's parents influenced
his thinking—the father by his rational mind and the mother by her religious tempe
rament. From his childhood, he showed inclination towards spirituality and God r
ealization. While searching for a man who could directly demonstrate the reality
of God, he came to Ramakrishna and became his disciple. As a guru, Ramakrishna
taught him Advaita Vedanta (Hindu religious non-dualism) and that all religions
are true, and service to man was the most effective worship of God. After the de
ath of his Guru, Vivekananda became a wandering monk, touring the Indian subcont
inent and getting first-hand knowledge of India's condition. He later sailed to
Chicago and represented India as a delegate in the 1893 Parliament of World Reli
gions. An eloquent speaker, Vivekananda was invited to several forums in the Uni
ted States and spoke at universities and clubs. He conducted hundreds of public
and private lectures and classes, disseminating Vedanta and Yoga in America, Eng
land and a few other countries in Europe. He also established the Vedanta societ
ies in America and England. Later he sailed back to India and in 1897 founded th
e Ramakrishna Math and Ramakrishna Mission, a philanthropic and spiritual organi
zation.
Contents
[hide]
• 1 Biography
o 1.1 Birth and childhood
o 1.2 College and Brahmo Samaj
o 1.3 With Ramakrishna
o 1.4 Baranagar Monastery
o 1.5 Parivrâjaka—Wandering monk
1.5.1 Northern India
1.5.2 The Himalayas
1.5.3 Rajputana
 1.5.4 Western India
1.5.5 Southern India
o 1.6 Visit to Japan
o 1.7 First visit to the West
1.7.1 Parliament of World's Religions
1.7.2 Lecturing tours in America, England
o 1.8 Back in India
1.8.1 Colombo to Almora
1.8.2 Founding of Ramakrishna Math and Mission
o 1.9 Second visit to the West
o 1.10 Last years
• 2 Teachings and philosophy
• 3 Influence
• 4 Vivekananda and Rabindranath Tagore
• 5 Vivekananda and science
• 6 Honored
• 7 Works
• 8 See also
• 9 Notes
• 10 Bibliography
• 11 External links
[edit] Biography
[edit] Birth and childhood

Bhuvaneshwari Devi (1841-1911).

"I am indebted to my mother for the efflorescence of my knowledge."[7]—Vivekananda
Swami Vivekananda was born in Shimla Pally, Calcutta at 6:33 a.m on Monday, 12 J
anuary 1863, during the Makra Sankranti festival[8] and was given the name Naren
dranath Dutta.[9] His father Vishwanath Dutta was an attorney of Calcutta High C
ourt'Bold text'. He was considered generous, and had a liberal and progressive o
utlook in social and religious matters.[10] His mother Bhuvaneshwari Devi was pi
ous and had practiced austerities and prayed to Vireshwar Shiva of Varanasi to g
ive her a son. She reportedly had a dream in which Shiva rose from his meditatio
n and said that he would be born as her son.[8] Narendranathji's thinking and pe
rsonality were influenced by his parents—the father by his rational mind and the m
other by her religious temperament.[11][12] From his mother he learnt the power
of self-control.[12] One of the sayings of his mother Narendra quoted often in h
is later years was, "Remain pure all your life; guard your own honor and never t
ransgress the honor of others. Be very tranquil, but when necessary, harden your
heart."[9] He was reportedly adept in meditation and could reportedly enter the
state of samadhi.[12] He reportedly would see a light while falling asleep and
he reportedly had a vision of Buddha during his meditation.[13] During his child
hood, he had a great fascination for wandering ascetics and monks.[12]
Narendranath had varied interests and a wide range of scholarship in philosophy,
history, the social sciences, arts, literature, and other subjects.[14] He evin
ced much interest in scriptural texts, Vedas, the Upanishads, Bhagavad Gita, Ram
ayana, Mahabharata and the Puranas. He was also well versed in classical music,
both vocal and instrumental and is said to have undergone training under two Ust
ads, Beni Gupta and Ahamad Khan.[15] Since boyhood, he took an active interest i
n physical exercise, sports, and other organizational activities.[14] Even when
he was young, he questioned the validity of superstitious customs and discrimina
tion based on caste[16] and refused to accept anything without rational proof an
d pragmatic test.[11] When his father moved to Raipur in 1877 for 2 years then N
arendranath along with the whole family shifted there. At that time there were n
o good schools in Raipur so he spent his time with his father and had discussion
s on spiritual topics. Narendranath learned Hindi in Raipur and for the first ti
me the Question of existence of God came to his mind. It is believed that once h
e experienced an ecstasy during this period of life. The family returned to Calc
utta in 1879 but it is believed that these 2 years were the turning point in his
life. Raipur is sometimes termed as the 'Spiritual Birthplace' of Swami Vivekan
anda.
[edit] College and Brahmo Samaj
Narendranath started his education at home, later he joined the Metropolitan Ins
titution of Ishwar Chandra Vidyasagar in 1871[17] and in 1879 he passed the entr
ance examination for Presidency College, Calcutta, entering it for a brief perio
d and subsequently shifting to General Assembly's Institution.[18] During the co
urse, he studied western logic, western philosophy and history of European natio
ns.[16] In 1881 he passed the Fine Arts examination and in 1884 he passed the Ba
chelor of Arts.[19][20]
Narendranath is said to have studied the writings 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.[21][22] Na
rendra became fascinated with the Evolutionism of Herbert Spencer, and translate
d Spencer's book on Education into Bengali for Gurudas Chattopadhyaya, his publi
sher. Narendra also had correspondence with Herbert Spencer for some time.[23][2
4] Alongside his study of Western philosophers, he was thoroughly acquainted wit
h Indian Sanskrit scriptures and many Bengali works.[22] According to his profes
sors, student Narendranath was a prodigy. Dr. William Hastie, the principal of S
cottish Church College, where he studied during 1881-84,wrote, "Narendra is real
ly 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."[21] He was regarded as a srutidhara—a man with prodigious memory.[25][
26] After a discussion with Narendranath, Dr. Mahendralal Sarkar reportedly said
, "I could never have thought that such a young boy had read so much!"[27]
Narendranath became the member of a Freemason's lodge and the breakaway faction
from the Brahmo Samaj led by Keshab Chunder Sen another Freemason.[18] His initi
al beliefs were shaped by Brahmo concepts, which include belief in a formless Go
d and deprecation of the worship of idols.[28] Not satisfied with his knowledge
of Philosophy, he wondered if God and religion could be made a part of one's gro
wing experiences and deeply internalized. Narendra went about asking prominent r
esidents of contemporary Calcutta whether they had come "face to face with God".
[29] but could not get answers which satisfied him.[30]
His first introduction to Ramakrishna occurred in a literature class in General
Assembly's Institution, when he heard Principal Reverend W. Hastie lecturing on
William Wordsworth's poem The Excursion and the poet's nature-mysticism.[31] In
the course of explaining the word trance in the poem, Hastie told his students t
hat if they wanted to know the real meaning of it, they should go to Ramakrishna
of Dakshineswar. This prompted some of his students, including Narendranath to
visit Ramakrishna.[18][32][33]
[edit] With Ramakrishna

Ramakrishna Paramahamsa
"The magic touch of the Master that day immediately brought a wonderful change o
ver my mind. I was astounded to find that really there was nothing in the univer
se but God! … everything I saw appeared to be Brahman. … I realized that I must have
had a glimpse of the Advaita state. Then it struck me that the words of the scr
iptures were not false. Thenceforth I could not deny the conclusions of the Adva
ita philosophy."[34]
His meeting with Ramakrishna Paramahamsa in November 1881 proved to be a turning
point in his life.[35] About this meeting, Narendranath said, "He [Ramakrishna]
looked just like an ordinary man, with nothing remarkable about him. He used th
e most simple language and I thought 'Can this man be a great teacher?'—I crept ne
ar 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 sens
e.' 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."[35][36] Even though Narendra did not accept Ramakrishna as his guru
initially and revolted against his ideas, he was attracted by his personality a
nd visited him frequently.[37] He initially looked upon Ramakrishna's ecstasies
and visions as, "mere figments of imagination",[11] "mere hallucinations".[38] A
s a member of Brahmo samaj, he revolted against idol worship and polytheism, and
Ramakrishna's worship of Kali.[39] He even rejected the Advaitist Vedantism of
identity with absolute as blasphemy and madness, and often made fun of the conce
pt[38]
Though Narendra could not accept Ramakrishna and his visions, he could not negle
ct him either. It had always been in Narendra's nature to test something thoroug
hly before he would accept it. He tested Ramakrishna, who never asked Narendra t
o abandon reason, and faced all of Narendra's arguments and examinations with pa
tience—"Try to see the truth from all angles" was his reply.[37] During the course
of five years of his training under Ramakrishna, Narendra was transformed from
a restless, puzzled, impatient youth to a mature man who was ready to renounce e
verything for the sake of God-realization. In time, Narendra accepted Ramakrishn
a as guru, and when he accepted, his acceptance was whole-hearted and with compl
ete surrendering as disciple.[37]
In 1885 Ramakrishna suffered from throat cancer and he was shifted to Calcutta a
nd later to Cossipore. Vivekananda and his brother disciples took care of Ramakr
ishna during his final days. Vivekananda's spiritual education under Ramakrishna
continued there. At Cossipore, Vivekananda reportedly experienced Nirvikalpa Sa
madhi.[40] During the last days of Ramakrishna, Vivekananda and some of the othe
r disciples received the ochre monastic robes from Ramakrishna, which formed the
first monastic order of Ramakrishna.[41] Vivekananda was taught that service to
men was the most effective worship of God.[11][42] It is reported that when Viv
ekananda doubted Ramakrishna's claim of avatara, Ramakrishna reportedly said, "H
e who was Rama, He who was Krishna, He himself is now Ramakrishna in this body."
[43] During his final days, Ramakrishna asked Vivekananda to take care of other
monastic disciples and in turn asked them to look upon Vivekananda as their lead
er.[44] Ramakrishna's condition worsened gradually and he expired in the early m
orning hours of August 16, 1886 at the Cossipore garden house. According to his
disciples, this was Mahasamadhi.[44]
[edit] Baranagar Monastery
After the death of their master, the monastic disciples led by Vivekananda forme
d a fellowship at a half-ruined house at Baranagar near the river Ganges, with t
he financial assistance of the householder disciples. This became the first Math
a or monastery of the disciples who constituted the first Ramakrishna Order.[35]
The dilapidated house at Baranagore was chosen because of its low rent and proxi
mity to the Cossipore burning-ghat, where Ramakrishna was cremated. Narendra and
other members of the Math often spent their time in meditation, discussing abou
t different philosophies and teachings of spiritual teachers including Ramakrish
na, Adi Shankara, Ramanuja, and Jesus Christ.[45] Narendra reminisced about the
early days in the monastery as follows, "We underwent a lot of religious practic
e at Baranagore Math. We used to get up at 3:00 am and become absorbed in japa a
nd meditation. What a strong spirit of dispassion we had in those days! We had n
o thought even as to whether the world existed or not"[45] In the early part of
1887, Narendra and eight other disciples took formal monastic vows. Narendra too
k the name of Swami Vivekananda.[46]
[edit] Parivrâjaka—Wandering monk

First known photo of Swami Vivekananda as a wandering monk at Jaipur.[47]

In 1888, Vivekananda left the monastery as a Parivrâjaka—the Hindu religious life of
a wandering monk, "without fixed abode, without ties, independent and strangers
wherever they go."[48] His sole possessions were a kamandalu (water pot), staff
, and his two favorite books—Bhagavad Gita and The Imitation of Christ.[49] Narend
ranath travelled the length and breadth of India for five years, visiting import
ant centers of learning, acquainting himself with the diverse religious traditio
ns and different patterns of social life.[50][51] He developed a sympathy for th
e suffering and poverty of the masses and resolved to uplift the nation.[50][52]
Living mainly on Bhiksha or alms, Narendranath traveled mostly on foot and rail
way tickets bought by his admirers whom he met during the travels. During these
travels he gained acquaintance and stayed with scholars, Dewans, Rajas and peopl
e from all walks of life—Hindus, Muslims, Christians, Pariahs (low caste workers)
and Government officials.[52]
[edit] Northern India
In 1888, he started his journey from Varanasi. At Varanasi, he met pandit and Be
ngali writer, Bhudev Mukhopadhyay and Trailanga Swami, a famous saint who lived
in a Shiva temple. Here, he also met Babu Pramadadas Mitra, the noted Sanskrit s
cholar, to whom the Swami wrote a number of letters asking his advice on the int
erpretation of the Hindu scriptures.[53] After Varanasi he visited Ayodhya, Luck
now, Agra, Vrindaban, Hathras and Rishikesh. At Hathras he met Sharat Chandra Gu
pta, the station master who later became one of his earliest disciples as Sadana
nda.[54][55] Between 1888-1890, he visited Vaidyanath, Allahabad. From Allahabad
, he visited Ghazipur where he met Pavhari Baba, a Advaita Vedanta ascetic who s
pent most of his time in meditation.[56] Between 1888-1890, he returned to Baran
agore Math few times, because of ill health and to arrange for the financial fun
ds when Balaram Bose and Suresh Chandra Mitra, the disciples of Ramakrishna who
supported the Math had expired.[55]
[edit] The Himalayas
In July 1890, accompanied by his brother monk, Swami Akhandananda, he continued
his journey as a wandering monk and returned to the Math only after his visit to
the West.[55][57] He visited, Nainital, Almora, Srinagar, Dehra Dun, Rishikesh,
Hardwar and the Himalayas. During this travel, he reportedly had a vision of ma
crocosm and microcosm, which seems to be reflected in the Jnana Yoga lectures he
gave later in the West, "The Cosmos—The Macrocosm and The Microcosm". During thes
e travels, he met his brother monks —Swami Brahmananda, Saradananda, Turiyananda,
Akhandananda and Advaitananda. They stayed at Meerut for a few days where they p
assed their time in meditation, prayer and study of scriptures. At the end of Ja
nuary 1891, the Swami left his brother monks and journeyed to Delhi alone.[57][5
8]
[edit] Rajputana
At Delhi, after visiting historical places he journeyed towards Alwar, in the hi
storic land of Rajputana. Later he journeyed to Jaipur, where he studied Pāṇini's As
htadhyayi with a Sanskrit scholar. He next journeyed to Ajmer, where he visited
the palace of Akbar and the famous Dargah and left for Mount Abu. At Mount Abu,
he met Maharaja Ajit Singh of Khetri, who became his ardent devotee and supporte
r. He was invited to Khetri, where he delivered discourses to the Raja. At Khetr
i, he also became acquainted with Pandit Narayandas, and studied Mahabhashya on
Sutras of Pāṇini. After two and a half months at Khetri, towards end of October 1891
, he proceeded towards Rajasthan and Maharastra.[52][59]
[edit] Western India
Continuing his travels, he visited Ahmedabad, Wadhwan, Limbdi. At Ahmedabad he c
ompleted his studies of Muslim and Jain culture.[52] At Limbdi, he met Thakore S
ahed Jaswant Singh who had himself been to England and America. From the Thakore
Saheb, the Swami got the first idea of going to the West to preach Vedanta. He
later visited Junagadh, Girnar, Kutch, Porbander, Dwaraka, Palitana and Baroda.
At Porbander he stayed three quarters of a year, in spite of his vow as a wander
ing monk, to perfect his philosophical and Sanskrit studies with learned pandits
; he worked with a court pandit who translated the Vedas.[52]
He later traveled to Mahabaleshwar and then to Pune. From Poona he visited Khand
wa and Indore around June 1892. At Kathiawar he heard of the Parliament of the W
orld's Religions and was urged by his followers there to attend it. He left Khan
dwa for Bombay and reached there on July 1892. In a Pune bound train he met Bal
Gangadhar Tilak.[60] After staying with Tilak for few days in Poona,[61] the Swa
mi travelled to Belgaum in October 1892. At Belgaum, he was the guest of Prof. G
.S. Bhate and Sub-divisional Forest officer, Haripada Mitra. From Belgaum, he vi
sited Panjim and Margao in Goa. He spent three days in the Rachol Seminary, the
oldest convent-college of theology of Goa where rare religious literature in man
uscripts and printed works in Latin are preserved. He reportedly studied importa
nt Christian theological works here.[62] From Margao the Swami went by train to
Dharwar, and from there directly to Bangalore, in Mysore State.[63]
[edit] Southern India
At Bangalore, the Swami became acquainted with Sir K. Seshadri Iyer, the Dewan o
f Mysore state, and later he stayed at the palace as guest of the Maharaja of My
sore, Shri Chamarajendra Wadiyar. Regarding the Swami's learning, Sir Seshadri r
eportedly remarked, "a magnetic personality and a divine force which were destin
ed 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 tic
ket.[64]

Vivekananda Temple on Vivekananda rock at Kanyakumari, India

From Bangalore, he visited Trichur, Kodungalloor, Ernakulam. At Ernakulam, he me
t Chattampi Swamikal, contemporary of Narayana Guru in early December 1892.[65]
From Ernakulam, he journeyed to Trivandrum, Nagercoil and reached Kanyakumari on
foot during the Christmas Eve of 1892.[66] At Kanyakumari, the Swami reportedly
meditated on the "last bit of Indian rock", famously known later as the Vivekan
anda Rock Memorial, for three days.[67] At Kanyakumari, Vivekananda had the "Vis
ion of one India", also commonly called "The Kanyakumari resolve of 1892".[68] H
e wrote,
"At Cape Camorin sitting in Mother Kumari's temple, sitting on the last bit of I
ndian rock—I hit upon a plan: We are so many sanyasis wandering about, and teachin
g the people metaphysics—it is all madness. Did not our Gurudeva use to say, 'An e
mpty stomach is no good for religion?' We as a nation have lost our individualit
y and that is the cause of all mischief in India. We have to raise the masses."[
68][69]
From Kanyakumari he visited Madurai, where he met the Raja of Ramnad, Bhaskara S
etupati, to whom he had a letter of introduction. The Raja became the Swami's di
sciple and urged him to go to the Parliament of Religions at Chicago. From Madur
ai, he visited Rameshwaram, Pondicherry, he travelled to Madras and here he met
some his most devoted disciples, like Alasinga Perumal, G.G. Narasimhachari, who
played important roles in collecting funds for Swami's voyage to America and la
ter in establishing the Ramakrishna Mission in Madras. From Madras he travelled
to Hyderabad. With the aid of funds collected by his Madras disciples and Rajas
of Mysore, Ramnad, Khetri, Dewans and other followers Vivekananda left for Chica
go on 31 May 1893 from Bombay assuming the name Vivekananda—the name suggested by
the Maharaja of Khetri.[70][71]
[edit] Visit to Japan
On his way to Chicago, Vivekananda visited Japan in 1893. He first reached the p
ort city of Nagasaki, and then boarded a steamer to Kobe. From here to took the
land route to Yokohama, visiting along the way, the three big cities of Osaka, K
yoto and Tokyo. He called the Japanese "one of the cleanest people on earth", an
d was impressed not only by neatness of their streets and dwellings but also by
their movements, attitudes and gestures, all of which he found to be "picturesqu
e".[72]
This was a period of rapid military build-up in Japan - a prelude to the Sino-Ja
panese War and the Russo-Japanese War. These preparations did not escape the att
ention of Vivekananda, who wrote - "The Japanese seem now to have fully awakened
themselves to the necessity of the present times. They have now a thoroughly or
ganized army equipped with guns which one of their own officers has invented and
which is said to be second to none. Then, they are continually increasing their
navy". About the industrial progress he observed, "The match factories are simp
ly a sight to see, and they are bent upon making everything they want in their o
wn country.".[72]
Contrasting the rapid progress of Japan with the situation back in India, he urg
ed his countrymen - the "offspring of centuries of superstition and tyranny" - t
o come out of their narrow holes and have a look abroad - "Only I want that numb
ers of our young men should pay a visit to Japan and China every year. Especiall
y to the Japanese, India is still the dreamland of everything high and good. And
you, what are you? … talking twaddle all your lives, vain talkers, what are you?
Come, see these people, and then go and hide your faces in shame. A race of dota
rds, you lose your caste if you come out! Sitting down these hundreds of years w
ith an ever-increasing load of crystallized superstition on your heads, for hund
reds of years spending all your energy upon discussing the touchableness of unto
uchableness of this food or that, with all humanity crushed out of you by the co
ntinuous social tyranny of ages – what are you? And what are you doing now? … promen
ading the sea-shores with books in your hands – repeating undigested stray bits of
European brainwork, and the whole soul bent upon getting a thirty rupee clerksh
ip, or at best becoming a lawyer – the height of young India’s ambition – and every st
udent with a whole brood of hungry children cackling at his heels and asking for
bread! Is there not water enough in the sea to drown you, books, gowns, univers
ity diplomas, and all?"[72]
On his return to India in February 1897, when he was asked by a correspondent fr
om The Hindu, "Is it your wish that India should become like Japan?", Vivekanand
a s response was unequivocal - "Decidedly not", he said, "India should continue
to be what she is. How could India ever become like Japan, or any nation for the
matter of that? In each nation, as in music, there is a main note, a central th
eme, upon which all others turn. Each nation has a theme: everything else is sec
ondary. India s theme is religion. Social reform and everything else are seconda
ry. Therefore India cannot be like Japan. It is said that when the heart breaks
, then the flow of thought comes. India s heart must break, and the flow of spi
rituality will come out. India is India. We are not like the Japanese, we are Hi
ndus. India s very atmosphere is soothing. I have been working incessantly here,
and amidst this work I am getting rest. It is only from spiritual work that we
can get rest in India. If your work is material here, you die of — diabetes!"[73]
[edit] First visit to the West
His journey to America took him through China, Canada and he arrived at Chicago
in July 1893.[74] But to his disappointment he learnt that no one without creden
tials from a bona fide organization would be accepted as a delegate. He came in
contact with Professor John Henry Wright of Harvard University.[75] After inviti
ng him to speak at Harvard and on learning from him not having credentials to sp
eak at the Parliament, Wright is quoted as having said, "To ask for your credent
ials is like asking the sun to state its right to shine in the heavens." Wright
then addressed a letter to the Chairman in charge of delegates writing, "Here is
a man who is more learned than all of our learned professors put together." On
the Professor, Vivekananda himself writes "He urged upon me the necessity of goi
ng to the Parliament of Religions, which he thought would give an introduction t
o the nation."[76]
[edit] Parliament of World s Religions

Swami Vivekananda on the Platform of the Parliament of Religions

The Parliament of Religions opened on 11 September 1893 at the Art Institute of
Chicago. On this day Vivekananda gave his first brief address. He represented In
dia and Hinduism.[77] Though initially nervous, he bowed to Saraswati, the godde
ss of learning and began his speech with, "Sisters and brothers of America!".[75
][78] To these words he got a standing ovation from a crowd of seven thousand, w
hich lasted for two minutes. When silence was restored he began his address. He
greeted the youngest of the nations in the name of "the most ancient order of mo
nks in the world, the Vedic order of sannyasins, a religion which has taught the
world both tolerance and universal acceptance."[79] And he quoted two illustrat
ive passages in this relation, from the Bhagavad Gita—"As the different streams ha
ving 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 pat
hs that in the end lead to Me."[79] Despite being a short speech, it voiced the
spirit of the Parliament and its sense of universality.[79][80]
Dr. Barrows, the president of the Parliament said, "India, the Mother of religio
ns was represented by Swami Vivekananda, the Orange-monk who exercised the most
wonderful influence over his auditors."[78] He attracted widespread attention in
the press, which dubbed him as the "Cyclonic monk from India". The New York Cri
tique 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 Parlia
ment of Religions. After hearing him we feel how foolish it is to send missionar
ies to this learned nation."[81] The American newspapers reported Swami Vivekana
nda as "the greatest figure in the parliament of religions" and "the most popula
r and influential man in the parliament".[82]
He spoke several more times at the Parliament on topics related to Hinduism and
Buddhism. The parliament ended on 27 September 1893. All his speeches at the Par
liament had one common theme—Universality—and stressed religious tolerance.[83]
[edit] Lecturing tours in America, England
"I do not come", said Swamiji on one occasion in America, "to convert you to a n
ew belief. I want you to keep your own belief; I want to make the Methodist a be
tter Methodist; the Presbyterian a better Presbyterian; the Unitarian a better U
nitarian. I want to teach you to live the truth, to reveal the light within your
own soul."[84]
After the Parliament of Religions, held in September 1893 at The Art Institute o
f Chicago, Vivekananda spent nearly two whole years lecturing in various parts o
f eastern and central United States, appearing chiefly in Chicago, Detroit, Bost
on, and New York. By the spring of 1895, he was weary and in poor health, becaus
e of his continuous exertion.[85] After suspending his lecture tour, the Swami s
tarted giving free and private classes on Vedanta and Yoga. In June 1895, for tw
o months he conducted private lectures to a dozen of his disciples at the Thousa
nd Island Park. Vivekananda considered this to the happiest part of his first vi
sit to America. He later founded the "Vedanta Society of New York".[85]
During his first visit to America, he traveled to England twice—in 1895 and 1896.
His lectures were successful there.[86] Here he met Miss Margaret Noble, an Iris
h lady, who later became Sister Nivedita.[85] During his second visit in May 189
6, while living at a house in Pimlico, the Swami met Max Müller a renowned Indolog
ist at Oxford University who wrote Ramakrishna s first biography in the West.[80
] From England, he also visited other European countries. In Germany he met Paul
Deussen, another famous Indologist.[87]
He also received two academic offers, the chair of Eastern Philosophy at Harvard
University and a similar position at Columbia University. He declined both, say
ing that, as a wandering monk, he could not settle down to work of this kind.[85
]
He attracted several sincere followers. Among his other followers were, Josephin
e MacLeod, Miss Müller, Miss Noble, E.T. Sturdy, Captain and Mrs. Sevier—who played
an important role in the founding of Advaita Ashrama and J.J. Goodwin—who became h
is stenographer and recorded his teachings and lectures.[85][87] The Hale family
became one of his warmest hosts in America.[88] His disciples—Madame Louise, a Fr
ench woman, became Swami Abhayananda, and Mr. Leon Landsberg, became Swami Kripa
nanda. He initiated several other followers into Brahmacharya.[89]
Swami Vivekananda s ideas were admired by several scholars and famous thinkers—Wil
liam James, Josiah Royce, C. C. Everett, Dean of the Harvard School of Divinity,
Robert G. Ingersoll, Nikola Tesla, Lord Kelvin, and Professor Hermann Ludwig Fe
rdinand von Helmholtz.[11] Other personalities who were attracted by his talks w
ere Harriet Monroe and Ella Wheeler Wilcox—two famous American poets, Professor Wi
lliam James of Harvard University; Dr. Lewis G. Janes, president of Brooklyn Eth
ical Association; Sara C. Bull, wife of Ole Bull, the Norwegian violinist; Sarah
Bernhardt, the French actress and Madame Emma Calvé, the French opera singer.[90]
From West, he also set his Indian work in motion. Vivekananda wrote a stream of
letters to India, giving advice and sending money to his followers and brother m
onks. His letters from the West in these days laid down the motive of his campai
gn for social service.[91] He constantly tried to inspire his close disciples in
 India to do something big. His letters to them contain some of his strongest wo
rds.[92] In one such letter, he wrote to Swami Akhandananda, "Go from door to do
or amongst the poor and lower classes of the town of Khetri and teach them relig
ion. Also, let them have oral lessons on geography and such other subjects. No g
ood will come of sitting idle and having princely dishes, and saying "Ramakrishn
a, O Lord!"—unless you can do some good to the poor."[93][94] Eventually in 1895,
the periodical called Brahmavadin was started in Madras, with the money supplied
by Vivekananda, for the purpose of teaching the Vedanta.[95] Subsequenly, Vivek
ananda s translation of first six chapters of The Imitation of Christ was publis
hed in Brahmavadin (1889).[96]
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, Italy
, seeing Leonardo da Vinci s The Last Supper, and set sail for India from the Po
rt of Naples on December 30, 1896.[97] Later, he was followed to India by Miss Mül
ler and Sister Nivedita. Sister Nivedita devoted the rest of her life to the edu
cation of Indian women and the cause of India s independence.[85][98]
[edit] Back in India

Swami Vivekananda at Chennai 1897

[edit] Colombo to Almora
Vivekananda arrived in Colombo on January 15, 1897 and received a cool welcome.
Here, he gave his first public speech in East, India, the Holy Land. From there
on, his journey to Calcutta was a triumphal progress. He traveled from Colombo t
o Pamban, Rameshwaram, Ramnad, Madurai, Kumbakonam and Madras delivering lecture
s. People and Rajas gave him enthusiastic reception. In the procession at Pamban
, the Raja of Ramnad personally drew the Swami s carriage. On way to Madras, at
several places where the train would not stop, the people squatted on the rails
and allowed the train to pass only after hearing the Swami.[99] From Madras, he
continued his journey to Calcutta and continued his lectures up to Almora.While
in the West he talked of India s great spiritual heritage, on return to India th
e refrain of his Lectures from Colombo to Almora was uplift of the masses, era
dication of the caste virus, promotion of the study of science, industrializatio
n of the country, removal of poverty, the end of the colonial rule.These lecture
s have been published as Lectures from Colombo to Almora. These lectures are con
sidered to be of nationalistic fervor and spiritual ideology.[100] His speeches
had tremendous influence on the Indian leaders, including Mahatma Gandhi, Bipin
Chandra Pal and Balgangadhar Tilak.[101][102]
[edit] Founding of Ramakrishna Math and Mission
Advaita Ashrama, Mayavati, a branch of the Ramakrishna Math, founded on March 19
, 1899, later published many of Swami Vivekananda s work, now publishes Prabuddh
a Bharata journal
On 1 May 1897 at Calcutta, Vivekananda founded the "Ramakrishna Math"—the organ fo
r propagating religion and "Ramakrishna Mission"—the organ for social service.[103
] This was the beginning of an organized socio-religious movement to help the ma
sses through educational, cultural, medical and relief work.[80] The ideals of t
he Ramakrishna Mission are based on Karma Yoga.[104][105] Two monasteries were f
ounded by him, one at Belur, near Calcutta, which became the Headquarters of Ram
akrishna Math and Mission and the other at Mayavati on the Himalayas, near Almor
a called the Advaita Ashrama and later a third monastery was established at Madr
as. Two journals were started, Prabuddha Bharata in English and Udbhodan in Beng
ali.[106] The same year, the famine relief work was started by Swami Akhandanand
a at Murshidabad district.[80][103]
Vivekananda had inspired Sir Jamshetji Tata to set up a research and educational
institution when they had travelled together from Yokohama to Chicago on the Sw
ami s first visit to the West in 1893. About this time the Swami received a lett
er from Tata, requesting him to head the Research Institute of Science that Tata
had set up. But Vivekananda declined the offer saying that it conflicted with h
is spiritual interests.[107][108]
He later visited western Punjab with the mission of establishing harmony between
the Arya Samaj which stood for reinterpreted Hinduism and the Sanatanaists who
stood for orthodox Hinduism. At Rawalpindi, he suggested methods for rooting out
antagonism between Arya Samajists and Muslims.[109] His visit to Lahore is memo
rable for his famous speeches and his inspiring association with Tirtha Ram Gosw
ami, then a brilliant professor of Mathematics, who later graced monasticism as
Swami Rama Tirtha and preached Vedanta in India and America.[103] He also visite
d other places, including Delhi and Khetri and returned to Calcutta in January 1
896. He spent the next few months consolidating the work of the Math and trainin
g the disciples. During this period he composed the famous arati song, Khandana
Bhava Bandhana during the event of consecration of Ramakrishna s temple at a dev
otees house.[110]
[edit] Second visit to the West
He once again left for the West in June 1899, amid his declining health.[111] He
was accompanied by Sister Nivedita and Swami Turiyananda. He spent a short time
in England, and went on to America. During this visit, he founded the Vedanta s
ocieties at San Francisco and New York. He also founded "Shanti Ashrama" (peace
retreat) at California, with the aid of a generous 160-acre (0.65 km2) gift from
an American devotee.[112] Later he attended the Congress of Religions, in Paris
in 1900.[113] The Paris addresses are memorable for the scholarly penetration e
vinced by Vivekananda related to worship of Linga and authenticity of the Gita.
From Paris he paid short visits to Brittany, Vienna, Constantinople, Athens and
Egypt. For the greater part of this period, he was the guest of Jules Bois, the
famous thinker.[112] He left Paris in October 24, 1900 and arrived at the Belur
Math in December 9, 1900.[112]
[edit] Last years

The Swami Vivekananda temple at Belur Math, on the place where he was cremated.
Vivekananda spent few of his days at Advaita Ashrama, Mayavati and later at the
Belur Math. Henceforth till the end he stayed at Belur Math, guiding the work of
Ramakrishna Mission and Math and the work in England and America. Thousands of
visitors came to him during these years including The Maharaja of Gwalior and in
December 1901, the stalwarts of Indian National Congress including Lokamanya Ti
lak. In December 1901, he was invited to Japan to participate in the Congress of
Religions, however his failing health made it impossible. He undertook pilgrima
ges to Bodhgaya and Varanasi towards his final days.[114]
His tours, hectic lecturing engagements, private discussions and correspondence
had taken their toll on his health. He was suffering from asthma, diabetes and o
ther physical ailments.[115] A few days prior to his demise, he was seen intentl
y studying the almanac. Three days before his death he pointed out the spot for
this cremation—the one at which a temple in his memory stands today. He had remark
ed to several persons that he would not live to be forty.[115]
On the day of his death, he taught Shukla-Yajur-Veda to some pupils in the morni
ng at Belur Math.[116] He had a walk with Swami Premananda, a brother-disciple,
and gave him instructions concerning the future of the Ramakrishna Math. Vivekan
anda died at ten minutes past nine P.M. on July 4, 1902 while he was meditating.
According to his disciples, this was Mahasamadhi.[117] Afterward, his disciples
recorded that they had noticed "a little blood" in the Swami s nostrils, about
his mouth and in his eyes.[118] The doctors remarked that it was due to the rupt
ure of a blood-vessel in the brain, but they could not find the real cause of th
e death. According to his disciples, Brahmarandhra — the aperture in the crown of
the head — must have been pierced when he attained Mahasamadhi. Vivekananda had fu
lfilled his own prophecy of not living to be forty years old.[116]
[edit] Teachings and philosophy
Part of a series on
Hindu philosophy

Schools
Bhakti • Yoga • Nyaya • Vaisheshika • Purva Mimamsa • Vedanta (Advaita • Vishishtadvaita •
ita • Achintya Bheda Abheda)
Persons
Ancient
Gautama • Jaimini • Kanada • Kapila • Markandeya • Patañjali • Valmiki • Vyasa
Medieval
Adi Shankara • Basava • Dnyaneshwar • Chaitanya • Jayanta Bhatta • Kabir • Kumarila Bhatta
adhusudana • Madhva • Namdeva • Nimbarka • Prabhakara • Raghunatha Siromani • Ramanuja • Ve
ta Desika • Tukaram • Tulsidas • Vachaspati Mishra • Vallabha
Modern
Aurobindo • Coomaraswamy • Dayananda Saraswati • Gandhi • Krishnananda • Narayana Guru • Pr
bhupada • Ramakrishna • Ramana Maharshi • Radhakrishnan • Sivananda • Vivekananda • Yoganan
a
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Vivekananda believed that the essence of Hinduism was best expressed in the Veda
nta philosophy, based on the interpretation of Adi Shankara. He summarised the V
edanta s teachings as follows,[119]
• Each soul is potentially divine.[119]
• The goal is to manifest this Divinity within by controlling nature, external and
internal.[119]
• Do this either by work, or worship, or psychic control, or philosophy—by one, or m
ore, or all of these—and be free.[119]
• This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or te
mples, or forms, are but secondary details.[119]
• So long as even a single dog in my country is without food my whole religion is
to feed it and serve it, anything excluding that is unreligious.
• Arise, awake and stop not till the goal is reached.
• Education is the manifestation of perfection already in man.
• Religion is the manifestation of divinity already in man.
• Serving man is serving God.
According to Vivekananda, an important teaching he received from Ramakrishna was
that "Jiva is Shiva" (each individual is divinity itself).[120] This became his
Mantra, and he coined the concept of daridra narayana seva - the service of God
in and through (poor) human beings. "If there truly is the unity of Brahman und
erlying all phenomena, then on what basis do we regard ourselves as better or wo
rse, or even as better-off or worse-off, than others?" - This was the question h
e posed to himself. Ultimately, he concluded that these distinctions fade into n
othingness in the light of the oneness that the devotee experiences in Moksha. W
hat arises then is compassion for those "individuals" who remain unaware of this
oneness and a determination to help them.[citation needed]

Vivekananda Rock Memorial by the night, Kanyakumari, Tamil Nadu

Swami Vivekananda belonged to that branch of Vedanta that held that no one can b
e truly free until all of us are. Even the desire for personal salvation has to
be given up, and only tireless work for the salvation of others is the true mark
of the enlightened person. He founded the Sri Ramakrishna Math and Mission on t
he principle of Atmano Mokshartham Jagat-hitaya cha ( ) (for o
he World).[121]
Vivekananda advised his followers to be holy, unselfish and have shraddha (faith
). He encouraged the practice of Brahmacharya (Celibacy). In one of the conversa
tions with his childhood friend Priya Nath Sinha he attributes his physical and
mental strengths, and eloquence to the practice of Brahmacharya.[122]
Vivekananda did not advocate the emerging area of parapsychology and astrology (
one instance can be found in his speech Man the Maker of his Destiny, Complete-W
orks, Volume 8, Notes of Class Talks and Lectures) saying that this form of curi
osity doesn t help in spiritual progress but actually hinders it.
[edit] Influence
Several leaders of 20th Century India and philosophers have acknowledged Vivekan
anda s influence. The first governor general of independent India, Chakravarti R
ajagopalachari, once observed that "Vivekananda saved Hinduism, saved India."[12
3] According to Subhas Chandra Bose, Vivekananda "is the maker of modern India"
and for Mohandas Gandhi, Vivekananda s influence increased his "love for his cou
ntry a thousandfold." National Youth Day in India is held on his birthday, Janua
ry 12, to commemorate him. This was a most fitting gesture as much of Swami Vive
kananda s writings concerned the Indian youth and how they should strive to upho
ld their ancient values whilst fully participating in the modern world.
Swami Vivekananda is widely considered to have inspired India s freedom struggle
movement. His writings inspired a whole generation of freedom fighters includin
g Subhash Chandra Bose, Aurobindo Ghose and Bagha Jatin. Vivekananda was the bro
ther of the extremist revolutionary, Bhupendranath Dutta. Subhash Chandra Bose,
one of the most prominent figures in Indian independence movement said,
I cannot write about Vivekananda without going into raptures. Few indeed could c
omprehend or fathom him even among those who had the privilege of becoming intim
ate with him. His personality was rich, profound and complex... Reckless in his
sacrifice, unceasing in his activity, boundless in his love, profound and versat
ile in his wisdom, exuberant in his emotions, merciless in his attacks but yet s
imple as a child, he was a rare personality in this world of ours
Aurobindo Ghosh considered Vivekananda as his spiritual mentor.
Vivekananda was a soul of puissance if ever there was one, a very lion among men
, but the definitive work he has left behind is quite incommensurate with our im
pression of his creative might and energy. We perceive his influence still worki
ng gigantically, we know not well how, we know not well where, in something that
is not yet formed, something leonine, grand, intuitive, upheaving that has ente
red the soul of India and we say, "Behold, Vivekananda still lives in the soul o
f his Mother and in the souls of her children.
—Sri Aurobindo in Vedic Magazine(1915)
The French Nobel Laureate Romain Rolland writes, "His words are great music, phr
ases in the style of Beethoven, stirring rhythms like the march of Händel choruses
. I cannot touch these sayings of his, scattered as they are through the pages o
f books, at thirty years distance, without receiving a thrill through my body l
ike an electric shock. And what shocks, what transports, must have been produced
when in burning words they issued from the lips of the hero!"
Vivekananda inspired Jamshedji Tata[124] to set up Indian Institute of Science,
one of India s finest Institutions. Abroad, he had some interactions with Max Müll
er. Scientist Nikola Tesla was one of those influenced by the Vedic philosophy t
eachings of the Swami Vivekananda.
Above all Swami Vivekananda helped restore a sense of pride amongst the Hindus,
presenting the ancient teachings of India in its purest form to a Western audien
ce, free from the propaganda spread by British colonial administrators, of Hindu
ism being a caste-ridden, misogynistic idolatrous faith. Indeed his early foray
into the West would set the path for subsequent Indian religious teachers to mak
e their own marks on the world, as well herald the entry of Hindus and their rel
igious traditions into the Western world.
Swami Vivekananda s ideas have had a great influence on the Indian youth. In man
y institutes, students have come together and formed organizations meant for pro
moting discussion of spiritual ideas and the practice of such high principles. M
any of such organizations have adopted his name. One such group also exists at I
IT Madras and is popularly known as (Vivekananda Study Circle). Another one exis
ts at IIT Kanpur by the name Vivekananda Samiti. Additionally, Swami Vivekananda
s ideas and teachings have carried on globally, being practised in institutions
all over the world.
Mahatma Gandhi said, "Swami Vivekananda s writings need no introduction from any
body. They make their own irresistible appeal." At the Belur Math, Gandhi was he
ard to say that his whole life was an effort to bring into actions the ideas of
Vivekananda.[125] Many years after Vivekananda s death, Rabindranath Tagore a No
bel Poet Laureate had said, "If you want to know India, study Vivekananda. In hi
m everything is positive and nothing negative."
[edit] Vivekananda and Rabindranath Tagore
Although there was no direct reference to Vivekananda in in any article by Rabin
dranath Tagore, the poet told Romain Rolland: "if you want to know India, read V
ivekananda, in him everything is positive and nothing is negative." This shows t
he esteem held by Tagore for the Vedanta Kesari.
On Vivekananda s guru, Ramakrishna, Tagore wrote a poem: "To the Paramahamsa Ram
akrishna Deva"
"Diverse courses of worship from varied springs of fulfillment have mingled in y
our meditation. The manifold revelation of the joy of the Infinite has given for
m to a shrine of unity in your life where from far and near arrive salutations t
o which I join my own."[126]
Tagore was the chief guest on the occasion of birth centenary celebration of Ram
akrishna by the Ramakrishna Mission and paid rich tribute to Ramakrishna. During
the 1937 Parliament of Religions, which was held at the Ramakrishna Mission in
Calcutta, Tagore acknowledged Ramakrishna, whose birth centenary was being celeb
rated, as a great saint because “the largeness of his spirit could comprehend seem
ingly antagonistic modes of sadhana, and because the simplicity of his soul sham
es for all time the pomp and pedantry of pontiffs and pundits.”[127]
[edit] Vivekananda and science
In his book Raja Yoga, Vivekananda explores traditional views on the supernatura
l and the belief that the practice of Raja Yoga can confer psychic powers such a
s reading another s thoughts , controlling all the forces of nature ,[128] bec
ome almost all-knowing , live without breathing , control the bodies of other
s and levitation. He also explains traditional eastern spiritual concepts like
kundalini and spiritual energy centres (chakras).[129]
However, Vivekananda takes a skeptical approach and in the same book states:
“ It is not the sign of a candid and scientific mind to throw overboard anything w
ithout proper investigation. Surface scientists, unable to explain various extra
ordinary mental phenomena, strive to ignore their very existence.[130]
”
He further says in the introduction of the book that one should take up the prac
tice and verify these things for oneself, and that there should not be blind bel
ief.
“ What little I know I will tell you. So far as I can reason it out I will do so,
but as to what I do not know I will simply tell you what the books say. It is wr
ong to believe blindly. You must exercise your own reason and judgment; you must
practise, and see whether these things happen or not. Just as you would take up
any other science, exactly in the same manner you should take up this science f
or study.[131]
”
Vivekananda (1895) rejected ether theory before Einstein (1905), stating that it
cannot explain the space itself.[132]
In his paper read at the World Parliament of Religions, Chicago (1893), Vivekana
nda also hinted about the final goal of physics:
“ Science is nothing but the finding of unity. As soon as science would reach perf
ect unity, it would stop from further progress, because it would reach the goal.
Thus Chemistry could not progress farther when it would discover one element ou
t of which all other could be made. Physics would stop when it would be able to
fulfill its services in discovering one energy of which all others are but manif
estations ...
All science is bound to come to this conclusion in the long run. Manifestation,
and not creation, is the word of science today, and the Hindu is only glad that
what he has been cherishing in his bosom for ages is going to be taught in more
forcible language, and with further light from the latest conclusions of science
.[133]
”
The great electrical engineer, Nikola Tesla, after listening to Vivekananda s sp
eech on Sankhya Philosophy, was much interested in its cosmogony and its rationa
l theories of the Kalpas (cycles), Prana and Akasha. His notion based on the Ved
anta led him to think that matter is a manifestation of energy. After attending
a lecture on Vedanta by Vivekananda, Tesla also concluded that modern science ca
n look for the solution of cosmological problems in Sankhya philosophy, and he c
ould prove that mass can be reduced to potential energy mathematically.[134][135
]
[edit] Honored
On November 11, 1995, a section of Michigan Avenue, one of the most prominent st
reets in Chicago, was formally renamed "Swami Vivekananda Way". July 13, 1998 Pr
ess Release From the Consulate General of India, Chicago, IL, USA
[edit] Works
Vivekananda left a body of philosophical works (see Vivekananda s complete works
). His books (compiled from lectures given around the world) on the four Yogas (
Raja Yoga, Karma Yoga, Bhakti Yoga and Jnana Yoga) are very influential and stil
l seen as fundamental texts for anyone interested in the Hindu practice of Yoga.
His letters are of great literary and spiritual value. He was also considered a
very good singer and a poet.[136] By the time of his death, He had composed man
y songs including his favorite Kali the Mother. He used humor for his teachings
and was also an excellent cook. His language is very free flowing. His own Benga
li writings stand testimony to the fact that he believed that words - spoken or
written - should be for making things easier to understand rather than show off
the speaker or writer s knowledge.
[edit] See also
• Vivekananda Kendra
• Sister Gargi (marie lousie burke)
• Vivekanandar Illam
• RAMAkrishna
[edit] Notes
1. ^ a b Jestice, Phyllis G. (2003), Holy People of the World, ABC-CLIO, pp
. 899
2. ^ a b Georg, Feuerstein (2002), The Yoga Tradition, Motilal Banarsidass,
p. 600
3. ^ Clarke, Peter Bernard (2006), New Religions in Global Perspective, Rou
tledge, p. 209
4. ^ Von Dehsen, Christian D. (1999), Philosophers and Religious Leaders, G
reenwood Publishing Group, p. 191
5. ^ Vivekananda, Swami (11th September, 1893), [http://en.wikisource.org/w
iki/The_Complete_Works_of_Swami_Vivekanand /Volume_1/Addresses_at_The_Parliament
_of_Religions/Response_to_Welcome Response to Welcome], Parliament of Religions,
Chicago, http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekanand /
Volume_1/Addresses_at_The_Parliament_of_Religions/Response_to_Welcome
6. ^ Harshvardhan Dutt (2005), Immortal Speeches, p. 121
7. ^ Eastern and Western disciples 2006a, p. 21
8. ^ a b Eastern and Western disciples 2006a, p. 11
9. ^ a b Swami Chetanananda, "Swami Vivekananda", God lived with them, p. 2
0
10. ^ Amiya Sen 2003, p. 19
11. ^ a b c d e Nikhilananda 1964
12. ^ a b c d Amiya Sen 2003, p. 20
13. ^ Biswas, Arun Kumar (1987), Buddha and Bodhisattva, Cosmo Publications,
p. 19
14. ^ a b Arrington, Robert L.; Tapan Kumar Chakrabarti (2001), "Swami Vivek
ananda", A Companion to the Philosophers, Blackwell Publishing, p. 628
15. ^ Amiya Sen 2003, p. 21
16. ^ a b Early Years
17. ^ Banhatti 1995, p. 4
18. ^ a b c Amiya Sen 2006, pp. 12–14
19. ^ Amiya Sen 2003, pp. 104–105
20. ^ Pangborn, Cyrus R.; Bardwell L. Smith (1976), "The Ramakrishna Math an
d Mission", Hinduism: New Essays in the History of Religions, Brill Archive, p.
106, "Narendra, son of a Calcutta attorney, student of the intellectually most d
emanding subjects in arts and sciences at Scottish Church College."
21. ^ a b Dhar 1976, p. 53
22. ^ a b Malagi, R.A.; M.K.Naik (2003), "Stirred Spirit: The Prose of Swami
Vivekananda", Perspectives on Indian Prose in English, Abhinav Publications, pp
. 36–37
23. ^ Prabhananda 2003, p. 233
24. ^ Banhatti 1995, pp. 7–9 "Vivekananda is said to have offered, in a letter
to Herbert Spencer, some criticism of the celebrated philosopher s speculations
, which the aged stalwart is said to have appreciated."
25. ^ Swami Vivekananda By N.L. Gupta, p.2
26. ^ Dhar 1976, p. 59
27. ^ Dutta, Mahendranath, Dhirendranath Basu, ed., Sri Sri Ramakrishner Anu
dhyan (6th ed.), p. 89
28. ^ Bhuyan, P. R. (2003), Swami Vivekananda, Atlantic Publishers & Distrib
utors, p. 5
29. ^ Amiya Sen 2006, pp. 12–13
30. ^ Pangborn, Cyrus R.; Bardwell L. Smith (1976), "The Ramakrishna Math an
d Mission", Hinduism: New Essays in the History of Religions, Brill Archive, p.
106
31. ^ Joseph, Jaiboy (002-06-23). "Master visionary". The Hindu. http://www.
hinduonnet.com/thehindu/mag/2002/06/23/stories/2002062300310400.htm. Retrieved 2
008-10-09.
32. ^ Mukherjee, Dr. Jayasree (May 2004), "Sri Ramakrishna s Impact on Conte
mporary Indian Society", Prabuddha Bharatha, http://www.eng.vedanta.ru/library/p
rabuddha_bharata/sri_ramakrishna%27s_impact_on_contemporary_indian_society_may04
.php, retrieved 2008-09-04.
33. ^ Swami Chetanananda, God lived with them, p. 22, "Hastie said, I have
known only one person, who has realized that blessed state, and he is Ramakrishn
a of Dakshineswar. You will understand it better if you visit this saint. "
34. ^ Mannumel, Thomas, The Advaita of Vivekananda: A Philosophical Appraisa
l, p. 17
35. ^ a b c Prabhananda 2003, p. 232
36. ^ Vivekananda, Swami, "My Master", The Complete Works of Swami Vivekanan
da, 4, Advaita Ashrama, pp. 178–179, http://en.wikisource.org/wiki/The_Complete_Wo
rks_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/My_Master
37. ^ a b c Banhatti 1995, pp. 10–13
38. ^ a b Rolland, Romain (1929), "Naren the Beloved Disciple", The Life of
Ramakrishna, pp. 169–193
39. ^ Arora, V. K. (1968), "Communion with Brahmo Samaj", The social and pol
itical philosophy of Swami Vivekananda, Punthi Pustak, pp. 4
40. ^ Isherwood, Christopher (1976), Meditation and Its Methods According to
Swami Vivekananda, Vedanta Press, p. 20
41. ^ Cyrus R. Pangborn, "The Ramakrishna Math and Mission", Hinduism: New E
ssays in the History of Religions, p. 98
42. ^ Isherwood, Christopher (1976), Meditation and Its Methods According to
Swami Vivekananda, Vedanta Press, p. 20, "He realized under the impact of his M
aster that all the living beings are the embodiments of the Divine Self ... Hen
ce, service to God can be rendered only by service to man."
43. ^ Eastern and Western disciples 2006a, p. 183
44. ^ a b Rolland, Romain (1929), "The River Re-Enters the Sea", The Life of
Ramakrishna, pp. 201–214
45. ^ a b God lived with them, p.38
46. ^ God lived with them, p.39
47. ^ Eastern and Western disciples 2006a, p. 277
48. ^ Rolland 2008, p. 7
49. ^ Dhar 1976, p. 243
50. ^ a b Richards, Glyn (1996), "Vivekananda", A Source-Book of Modern Hind
uism, Routledge, pp. 77–78
51. ^ P. R. Bhuyan, Swami Vivekananda, p. 12
52. ^ a b c d e Rolland 2008, pp. 16–25
53. ^ Eastern and Western disciples 2006a, pp. 214–216
54. ^ Rolland 2008, pp. 11–12
55. ^ a b c Banhatti 1995, pp. 19–22
56. ^ Eastern and Western disciples 2006a, pp. 227–228
57. ^ a b Eastern and Western disciples 2006a, pp. 243–261
58. ^ Rolland 2008, p. 15
59. ^ Eastern and Western disciples 2006a, pp. 262–287
60. ^ Rolland 2008, p. 25 "It was so at Poona in October, 1892; Tilak, the f
amous 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 reveal
ing his great mind and knowledge, he received him into his house for ten days wi
thout 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 c
onqueror, that he recognised the anonymous guest who had dwelt beneath his roof.
"
61. ^ Dhar 1976, p. 1434 "Tilak recorded his impressions as follows, When a
sked about his name he only said he was a Sanyasin ....There was absolutely no m
oney with him. A deerskin, one or two clothes and a Kamandalu were his only poss
essions.
62. ^ Eastern and Western disciples 2006a, pp. 288–320
63. ^ Eastern and Western disciples 2006a, pp. 321–346
64. ^ Eastern and Western disciples 2006a, pp. 323–325
65. ^ Eastern and Western disciples 2006a, pp. 327–329
66. ^ Eastern and Western disciples 2006a, pp. 339–342
67. ^ This view is supported by the evidence of two eyewitnesses. One of the
se was Ramasubba Iyer. In 1919, when Swami Virajananda, a disciple of the Swamij
i, went on pilgrimage to Kanyakumari, Iyer told him that he had himself seen the
Swami meditating on the rock for hours together, for three days consecutively .
.. Another eye-witness, Sadashivam Pillai, told that the Swami had remained on t
he rock for three nights and had seen him swim over to the rock. Next morning Pi
llai went to the rock with food for the Swami. There he found him meditating; an
d when Pillai asked him to return to the mainland, he refused. When he offered f
ood to the Swami, the latter asked him not to disturb him. See, Eastern and West
ern disciples 2006a, pp. 344–346
68. ^ a b Agarwal, Satya P. (1998), The social role of the Gītā: how and why, Mo
tilal Banarsidass, pp. 59, ISBN 9788120815247, http://books.google.com/?id=Gt0Xd
Lly0i0C&pg=PA59
69. ^ Life and Philosophy of Swami Vivekananda, p.24
70. ^ Banhatti 1995, p. 24
71. ^ Eastern and Western disciples 2006a, pp. 359–383
72. ^ a b c Paranjape, Makarand (2005), Penguin Swami Vivekananda Reader, Pe
nguin India, pp. 246–248, ISBN 0143032542
73. ^ "The Abroad And the Problems At Home (The Hindu, Madras, February, 189
7)". The Complete Works of Swami Vivekananda/Volume 5/Interviews/The Abroad And
The Problems At Home. Wikisource. http://en.wikisource.org/wiki/The_Complete_Wor
ks_of_Swami_Vivekananda/Volume_5/Interviews/The_Abroad_And_The_Problems_At_Home.
Retrieved 2010-08-29.
74. ^ P. R. Bhuyan, Swami Vivekananda, p. 15
75. ^ a b Minor, Robert Neil (1986), "Swami Vivekananda's use of the Bhagava
d Gita", Modern Indian Interpreters of the Bhagavad Gita, SUNY Press, p. 133
76. ^ P. R. Bhuyan, Swami Vivekananda, p. 16
77. ^ Banhatti 1995, p. 27 "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, an
d that mantle fell on Vivekananda."
78. ^ a b P. R. Bhuyan, Swami Vivekananda, p. 17
79. ^ a b c McRae 1991
80. ^ a b c d Prabhananda 2003, p. 234
81. ^ J. N. Farquhar, Modern Religious Movements in India, p. 202
82. ^ Sharma, Arvind, "Swami Vivekananda's Experiences", Neo-Hindu Views of
Christianity, p. 87
83. ^ P. R. Bhuyan, Swami Vivekananda, p. 18
84. ^ "Sayings and Utterances", The Complete Works of Swami Vivekananda, 5,
pp. 419, http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/V
olume_5/Sayings_and_Utterances
85. ^ a b c d e f Adjemian, Robert; Christopher Isherwood, "On Swami Vivekan
anda", The Wishing Tree, pp. 121–122
86. ^ Banhatti 1995, p. 30
87. ^ a b God lived with them, pp.49-50
88. ^ Life and Philosophy of Swami Vivekananda, p.27
89. ^ Burke, Marie Louise (1958), Swami Vivekananda in America: New Discover
ies, p. 618
90. ^ God lived with them, p.47
91. ^ Kattackal, Jacob (1982), Religion and Ethics in Advaita, St. Thomas Ap
ostolic Seminary, p. 219
92. ^ Majumdar, Ramesh Chandra (1963), Swami Vivekananda Centenary Memorial
Volume, p. 577
93. ^ Burke, Marie Louise (1983), Swami Vivekananda in the West: New Discove
ries, p. 417
94. ^ Sharma, Benishankar (1963), Swami Vivekananda: A Forgotten Chapter of
His Life, Oxford Book & Stationary Co.,, p. 227
95. ^ Sheean, Vincent (2005), "Forerunners of Gandhi", Lead, Kindly Light: G
andhi and the Way to Peace, Kessinger Publishing, p. 345
96. ^ Sharma, Arvind, "Swami Vivekananda's Experiences", Neo-Hindu Views of
Christianity, p. 83
97. ^ Life and Philosophy of Swami Vivekananda, pp.33-34
98. ^ A Comprehensive Biography of Swami Vivekananda, p.852
99. ^ "Return and Consolidation", Life and Philosophy of Swami Vivekananda,
pp. 33–34
100. ^ P. R. Bhuyan, Swami Vivekananda, p. 20
101. ^ P. R. Bhuyan, Swami Vivekananda, p. 27
102. ^ Gokhale, B. G. (Jan., 1964), "Swami Vivekananda and Indian Nationalism
", Journal of Bible and Religion (Oxford University Press) 32 (1): 35–42, http://w
ww.jstor.org/stable/1460427, "Vivekananda, Tilak, and Gandhi form parts of one c
ontinuous process. Many of Gandhi's ideas on Hinduism and spirituality come clos
e to those of Vivekananda."
103. ^ a b c Banhatti 1995, pp. 34–35
104. ^ Thomas, Abraham Vazhayil (1974), Christians in Secular India, p. 44, "
Vivekananda emphasized Karma Yoga, purposeful action in the world as the thing n
eedful for the regeneration of the political, social and religious life of the H
indus."
105. ^ Miller, Timothy, "The Vedanta Movement and Self-Realization fellowship
", America's Alternative Religions, p. 181, "Vivekananda was adamant that the so
cial 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 dis
ciple of action, that ultimately brings spiritual benefits to the server, not to
those being served."
106. ^ Kraemer, Hendrik, "Cultural response of Hindu India", World Cultures a
nd World Religions, p. 151
107. ^ Prabhananda 2003, p. 235
108. ^ LULLA, ANIL BUDUR (September 3, 2007). "IISc looks to Belur for seeds
of birth". The Telegraph.
109. ^ Eastern and Western disciples 2006a, p. 291
110. ^ Banhatti 1995, pp. 35–36
111. ^ Eastern and Western disciples 2006b, p. 450
112. ^ a b c Banhatti 1995, pp. 41–42
113. ^ "The Paris Congress of the History of Religions", Complete Works of Sw
ami Vivekananda, 4, Advaita Ashrama, http://en.wikisource.org/wiki/The_Complete_
Works_of_Swami_Vivekananda/Volume_4/Translation:_Prose/The_Paris_Congress_of_the
_History_of_Religions
114. ^ Banhatti 1995, pp. 43–44
115. ^ a b Banhatti 1995, pp. 45–46
116. ^ a b Eastern and Western disciples 2006b, pp. 645–662
117. ^ A.P. Sen (2006), "Editor's Introduction", The Indispensable Vivekanand
a, p. 27
118. ^ M.V. Kamath (2005), "p.241", Philosophy of Life and Death
119. ^ a b c d e Jackson, Carl T (1994), "The Founders", Vedanta for the West
, Indiana University Press, pp. 33–34
120. ^ Y. Masih (1991), "Introduction to Religious Philosophy", Introduction
to Religious Philosophy, Motilal Banarsidass, p. 68
121. ^ Agarwal, Satya P. (1998), The social role of the Gītā: how and why, Motila
l Banarsidass, p. ix
122. ^ Priya Nath Sinha, "Conversations and Dialogues : VI - X Shri Priya Nat
h Sinha", Complete Works of Swami Vivekananda, 5, http://en.wikisource.org/wiki/
The_Complete_Works_of_Swami_Vivekananda/Volume_5/Conversations_and_Dialogues_(Re
corded_by_Disciples_-_Translated)/Volume_5/VI_-_X_Shri_Priya_Nath_Sinha
123. ^ Prabuddha Bharata: 112, 1983.
124. ^ IISC
125. ^ Campbell, Joseph; Robin Larsen, Stephen Larsen, Antony Van Couvering (
2002), "Travels with the Swami", Baksheesh & Brahman, New World Library, pp. 74,
ISBN 9781577312376, http://books.google.com/?id=VySPqLx1DucC&pg=PA74
126. ^ Ramakrishna-Vivekananda Center of New York. (1996). Sri Ramakrishna Tr
ibutes.
127. ^ Katheleen M O'Connell. Utsav-Celebration: Tagore’s Approach to Cultivati
ng the Human Spirit and the Study of Religion.
128. ^ Here nature is not referred as mother nature, but as prakriti or maya
as described in Bhagavad Gita s cosmology
129. ^ Vivekananda s Raja Yoga (Hinduism)
130. ^ The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Preface
131. ^ The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Introductor
y
132. ^ The Ether
133. ^ s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Pa
rliament of Religions/Paper on Hinduism
134. ^ Eastern and Western disciples 2006b, p. 68
135. ^ Vivekananda also mentioned this to E.T.Sturdy in one of his epistles
136. ^ G. S. Banhatti, The Quintessence of Vivekananda, p. 276, "A singer, a
painter, a wonderful master of language and a poet, Vivekananda was a complete a
rtist."
[edit] Bibliography
• Amiya Sen (2003), Swami Vivekananda (Narayani Gupta ed.), New Delhi: Oxford Univ
ersity Press, pp. 109, ISBN 0195645650
• Amiya Sen (2006), Indispensable Vivekananda, Orient Blackswan, pp. 242, ISBN 978
8178241302, http://books.google.com/?id=usBhrZcnJ78C&printsec=frontcover
• Banhatti, G.S. (1995), Life and Philosophy of Swami Vivekananda, Atlantic Publis
hers & Distributors, pp. 276, ISBN 9788171562916, http://books.google.com/?id=jK
5862eV7_EC&printsec=frontcover
• Bakshi, Rajni (1993), The Dispute Over Swami Vivekananda s Legacy
• Chetananda, Swami (1997), God lived with them: life stories of sixteen monastic
disciples of Sri Ramakrishna, St. Louis, Missouri: Vedanta Society of St. Louis,
pp. 655, ISBN 0916356809
• Prabhananda, Swami (June 2003), "Profiles of famous educators: Swami Vivekananda
", Prospects (Netherlands: Springer) XXXIII (2): 231–245, http://www.ibe.unesco.or
g/fileadmin/user_upload/archive/publications/ThinkersPdf/vivekane.pdf.
• McRae, John R. (1991), "Oriental Verities on the American Frontier: The 1893 Wor
ld s Parliament of Religions and the Thought of Masao Abe", Buddhist-Christian S
tudies (University of Hawai i Press) 11: 7–36, doi:10.2307/1390252, http://www.jst
or.org/stable/1390252.
• Vivekananda, Swami (2001), Complete Works of Swami Vivekananda, 9 Volumes (Mayav
ati Memorial ed.), Advaita Ashrama, ISBN 978-8185301754, http://www.ramakrishnav
ivekananda.info/vivekananda/complete_works.htm
• Rolland, Romain (2008), The Life of Vivekananda and the Universal Gospel (24 ed.
), Advaita Ashrama, pp. 328, ISBN 9788185301013, http://www.new.dli.ernet.in/scr
ipts/FullindexDefault.htm?path1=/data_copy/upload/0078/360&first=1&last=438&barc
ode=6010010078355
• Nikhilananda, Swami (April 1964), "Swami Vivekananda Centenary", Philosophy East
and West (University of Hawai i Press) 14 (1): 73–75, doi:10.2307/1396757, http:/
/www.jstor.org/stable/1396757.
• Nikhilananda, Swami, Vivekananda: A Biography, ISBN 0-911206-25-6, http://www.vi
vekananda.net/PDFBooks/BiographybyNikhilananda.pdf
• Eastern and Western disciples (July 2006a), Life of Swami Vivekananda, 1 (Sixth
ed.), Advaita Ashrama, ISBN 81-7505-043-8 older edition
• Eastern and Western disciples (July 2006b), Life of Swami Vivekananda, 2 (Sixth
ed.), Advaita Ashrama, ISBN 81-7505-044-6
• Sil, Narasingha, Swami Vivekananda: A Reassessment, ISBN 0-945636-97-0
• Nivedita, Sister, The Master As I Saw Him, http://www.archive.org/details/master
asisawhimb00niveiala
• Nivedita, Sister, Notes of Some Wanderings With the Swami Vivekananda, http://ww
w.archive.org/details/notesofsome00viveuoft
• Marie Louise Burke, Swami Vivekananda in the West: New Discoveries
• Dhar, Shailendra Nath (1976), A Comprehensive Biography of Swami Vivekananda, Vi
vekananda Prakashan Kendra
• Reminiscences of Swami Vivekananda, Advaita Ashrama, ISBN 81-85301-17-4
• Vivekananda: The Great Spiritual Teacher by A Compilation, ISBN 81-7505-147-7
• Chaturvedi Badrinath (2006), Swami Vivekananda The Living Vedanta, Penguin, ISBN
0143062093
• Swami Jyotirmayananda (August 2000), Vivekananda -- His Gospel of Man-Making (5
ed.), http://www.vivekanandagospel.org
[edit] External links
File:Vivekananda Rameshwaram Temple.JPG
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Description
English: Swami Vivekananda at Chennai in 1897, after the first tour of the West.
• Seated on floor:(second) Biligiri Iyengar; (fourth) M. C. Nanjunda Rao.
• Seated in chairs: Tarapada, Shivananda, Vivekananda, Niranjananada, Sadananda.
• Standing: Alasinga Perumal (first), J.J. Goodwin (second), M.N. Banerjee (third)
.
Date February 1897
Source http://www.vivekananda.net/photos/1897-1899TN/pages/MadrasGroupPhoto.htm
Author Anonymous
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File:Ramakrishna Mutt Chennai.jpg
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English: Ramakrishna Math Universal Temple in Mylapore, Chennai, India
Date 13 March 2007, 15:51
Source Ramakrishna Math
Author Srinivasan G.
File:Swami Vivekananda temple Belur Math.jpg
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Sister Gargi
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Marie Louise Burke
Born 1911
Died 2004
Nationality American
Occupation Nun, Writer
Known for Research on Swami Vivekananda.
Sister Gargi (1911-2004) born Marie Louise Burke was an eminent researcher on Sw
ami Vivekananda.[1] Burke is known for her six volume work, Swami Vivekananda in
the West: New Discoveries, highly acclaimed in India and in Vedanta circles wor
ldwide.[2]
Burke was initiated into the Ramakrishna-Vivekananda movement in 1948 by Swami A
shokananda, the then abbot of the Vedanta Society of Northern California in San
Francisco.[2] Burke took her first vows in India from the Ramakrishna Order in 1
974 and was given the monastic name "Gargi" after the Vedic scholar in recogniti
on of her brilliant accomplishments as researcher and writer. In 1983, the first
Vivekananda Award was given by the Ramakrishna Mission for her research on Vive
kananda.[2] Later on, she took her final vows of "sanyas" and was given the name
Pravrajika Prajnaprana.[1]
[edit] Literary works
• Swami Vivekananda in the West: New Discoveries.
• A Heart Poured Out: A Story of Swami Ashokananda. Kalpa Tree Press. 2003. ISBN 9
780970636812.
• Shafts of Light: Selected Teachings of Swami Ashokananda for Spiritual Practice.
Kalpa Tree Press. 2004. ISBN 9780970636836.
• Swami Trigunatita: His Life and Work. Vedanta Society of Northern California. 19
97. ISBN 9780961238834.
• Vedantic Tales. Advaita Ashram. 2000. ISBN 9788175051362.
• A Disciple s Journal: In the Company of Swami Ashokananda. Kalpa Tree Press. 200
3. ISBN 9780970636829.
[edit] See also
• Ramakrishna Paramahamsa
• Swami Vivekananda
File:Vivekanandar Illam.jpg
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Description
English: Vivekanandar Illam (or Vivekananda House) is a structure in Chennai, In
dia. This is remembered as the place where Swami Vivekananda stayed for nine day
s when he visited Chennai in 1897. Vivekanandar Illam now houses a permanent exh
ibition on Swami Vivekananda set up by the Chennai branch of the Ramakrishna Mat
h.
Date 28 June 2009
Source Own work
Author SriniG
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File:Vivekanandar Illam.jpg
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ion page there is shown below.
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[edit] Summary
Description
English: Vivekanandar Illam (or Vivekananda House) is a structure in Chennai, In
dia. This is remembered as the place where Swami Vivekananda stayed for nine day
s when he visited Chennai in 1897. Vivekanandar Illam now houses a permanent exh
ibition on Swami Vivekananda set up by the Chennai branch of the Ramakrishna Mat
h.
Date 28 June 2009
Source Own work
Author SriniG
Permission
(Reusing this file)
See below.