Swami Vivekananda

Swami Vivekananda[a] (12 January 1863 – 4 July

Swami
1902), born Narendranath Datta[b] was an Indian
Hindu monk, philosopher, author, religious teacher, Vivekananda
and the chief disciple of the Indian mystic স্বামী বিবেকানন্দ
Ramakrishna.[4][5] He was a key figure in the
introduction of Vedanta and Yoga to the Western
world.[6][7][8] He is credited with raising interfaith
awareness and bringing Hinduism to the status of a
major world religion in the late nineteenth century.[9]

Born into an aristocratic Bengali Kayastha family in

Calcutta, Vivekananda was inclined from a young age
towards religion and spirituality. At the age of 18 he
met Ramakrishna, later becoming a devoted follower
and sannyasin (renunciate). After the death of
Ramakrishna, Vivekananda toured the Indian
subcontinent as a wandering monk and acquired first-
hand knowledge of the often terrible living conditions
of Indian people in then British India. In 1893 he
Vivekananda in Chicago, September 1893. In
traveled to the United States where he participated in
note on the left Vivekananda wrote: "One
the Parliament of Religions in Chicago. Here he
infinite pure and holy – beyond thought beyond
delivered a famous speech beginning with the words:
qualities I bow down to thee".[1]
"Sisters and brothers of America ..." introducing the
Personal
ancient Hindu religious tradition to Americans and
speaking passionately about the essential unity of all Born Narendranath Datta
spiritual paths, and the necessity of embracing 12 January 1863
tolerance and renouncing fanaticism.[10][11] The speech Calcutta, Bengal Presidency,
made an extraordinary impression. One American British India
newspaper described him as "an orator by divine right (present-day Kolkata, West
and undoubtedly the greatest figure at the Bengal, India)
Parliament".[12] Died 4 July 1902 (aged 39)
Belur Math, Bengal Presidency,
After the great success of the Parliament, Vivekananda British India
delivered hundreds of lectures across the United States, (present-day West Bengal,
England, and Europe, disseminating the core tenets of India)
Hindu philosophy. He founded the Vedanta Society of
Religion Hinduism
New York and the Vedanta Society of San Francisco
Citizenship British subject
(now Vedanta Society of Northern California),[13]
which became the foundations for Vedanta Societies in Era Modern philosophy
the West. In India, he founded the Ramakrishna Math,
19th-century philosophy
which provides spiritual training for monastics and Region Eastern philosophy
householders, and the Ramakrishna Mission, which
Indian philosophy
provides charity, social work and education.[7]
School Vedanta · Yoga
Vivekananda was one of the most influential Lineage Daśanāmi Sampradaya
philosophers and social reformers in his contemporary
Alma mater University of Calcutta (BA)
India, and the most successful missionary of Vedanta
to the Western world. He was also a major force in Signature
contemporary Hindu reform movements and
contributed to the concept of nationalism in colonial Organization
India.[14] He is now widely regarded as one of the most Founder of Ramakrishna Mission (1897)
influential people of modern India and a patriotic saint. Ramakrishna Math
His birthday is celebrated in India as National Youth
Philosophy Advaita Vedanta[2][3]
Day.[15][16]
Rāja Yoga[3]
Religious career
Early life (1863–1888) Guru Ramakrishna
Disciples
Ashokananda · Virajananda · Paramananda ·
Birth and childhood Alasinga Perumal · Abhayananda · Sister
Vivekananda was born as Narendranath Datta (name Nivedita · Swami Sadananda
shortened to Narendra or Naren)[18] in a Bengali Influenced by
Kayastha family[19][20] in his ancestral home at 3 Tagore · Ramakrishna · Sen · Spencer
Gourmohan Mukherjee Street in Calcutta,[21] the
capital of British India, on 12 January 1863 during the Literary Raja Yoga
works
Makar Sankranti festival.[22] He was one of nine Karma Yoga
siblings. [23] His father, Vishwanath Datta, was an Bhakti Yoga
attorney at the Calcutta High Court. [19][24]
Jnana Yoga
Durgacharan Datta, Narendra's grandfather was a My Master
Sanskrit and Persian scholar[25] who left his family and
Lectures from Colombo to
became a monk at age twenty-five.[26] His mother,
Almora
Bhubaneswari Devi, was a devout housewife.[25] The
progressive, rational attitude of Narendra's
father and the religious temperament of his Quotation
mother helped shape his thinking and "Arise, awake, and stop not till the goal is reached"
personality.[27][28] Narendranath was (more on Wikiquote)
interested in spirituality from a young age
and used to meditate before the images of
deities such as Shiva, Rama, Sita, and Mahavir Hanuman.[29] He was fascinated by wandering ascetics
and monks.[28] 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".[26]

Education
In 1871, at the age of eight, Narendranath
enrolled at Ishwar Chandra Vidyasagar's
Metropolitan Institution, where he went to
school until his family moved to Raipur in
1877.[30] 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. [31] He was an avid
reader in a wide range of subjects, including
philosophy, religion, history, social science,
art and literature.[32] He was also interested in
Hindu scriptures, including the Vedas, the Bhubaneswari Devi (1841– 3, Gourmohan
Upanishads, the Bhagavad Gita, the 1911); "I am indebted to my Mukherjee Street,
Ramayana, the Mahabharata and the mother for the efflorescence of birthplace of
Puranas. Narendra was trained in Indian my knowledge."[17] – Vivekananda, now
classical music, [33] and regularly participated Vivekananda converted into a museum
in physical exercise, sports and organised and cultural centre

activities. Narendra studied Western logic,

Western philosophy and European history at
the General Assembly's Institution (now known as the Scottish
Church College).[34] In 1881, he passed the Fine Arts examination,
and completed a Bachelor of Arts degree in 1884.[35][36] Narendra
studied the works of David Hume, Immanuel Kant, Johann
Gottlieb Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur
Statue of Vivekananda at the
Schopenhauer, Auguste Comte, John Stuart Mill and Charles
Ramakrishna Mission Swami
Darwin.[37][38] He became fascinated with the evolutionism of Vivekananda's Ancestral House and
Herbert Spencer and corresponded with him,[39][40] translating Cultural Centre
[41]
Herbert Spencer's book Education (1861) into Bengali. While
studying Western philosophers, he also learned Sanskrit scriptures
and Bengali literature.[38]

William Hastie (principal of Christian College, Calcutta; from where Narendra graduated) wrote,
"Narendra is really a genius. I have travelled far and wide but I have never come across a lad of his
talents and possibilities, even in German universities, among philosophical students. He is bound to make
his mark in life".[42]

Narendra was known for his prodigious memory and the ability at speed reading. Several incidents have
been given as examples. In a talk, he once quoted verbatim, two or three pages from Pickwick Papers.
Another incident that is given is his argument with a Swedish national where he gave reference to some
details on Swedish history that the Swede originally disagreed with but later conceded. In another
incident with Dr. Paul Deussen's at Kiel in Germany, Vivekananda was going over some poetical work
and did not reply when the professor spoke to him. Later, he apologised to Dr. Deussen explaining that he
was too absorbed in reading and hence did not hear him. The professor was not satisfied with this
explanation, but Vivekananda quoted and interpreted verses from the text, leaving the professor
dumbfounded about his feat of memory. Once, he requested some books written by Sir John Lubbock
from a library and returned them the very next day, claiming that he had read them. The librarian refused
to believe him, until cross-examination about the contents convinced him that Vivekananda was indeed
being truthful.[43]

Some accounts have called Narendra a shrutidhara (a person with a prodigious memory).[44]

Initial spiritual forays

In 1880, Narendra joined Keshab Chandra Sen's Nava Vidhan, which was established by Sen after
meeting Ramakrishna Paramahamsa and reconverting from Christianity to Hinduism.[45] Narendra
became a member of a Freemasonry lodge "at some point before 1884"[46] and of the Sadharan Brahmo
Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and
Debendranath Tagore.[45][34][47][48] From 1881 to 1884, he was also active in Sen's Band of Hope, which
tried to discourage youths from smoking and drinking.[45]

It was in this cultic[49] milieu that Narendra became acquainted with Western esotericism.[50] His initial
beliefs were shaped by Brahmo concepts, which denounced polytheism and caste restrictions,[29][51] and
a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic
reading of the Upanisads and of the Vedanta."[52] Rammohan Roy, the founder of the Brahmo Samaj who
was strongly influenced by unitarianism, strove towards a universalistic interpretation of Hinduism.[52]
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.[53] Tagore also brought this "neo-Hinduism" closer in line with
western esotericism, a development which was furthered by Sen.[54] Sen was influenced by
transcendentalism, an American philosophical-religious movement strongly connected with unitarianism,
which emphasised personal religious experience over mere reasoning and theology.[55] Sen strived to "an
accessible, non-renunciatory, everyman type of spirituality", introducing "lay systems of spiritual
practice" which can be regarded as an influence to the teachings Vivekananda later popularised in the
west.[56]

Not satisfied with his knowledge of philosophy, Narendra came to "the question which marked the real
beginning of his intellectual quest for God."[47] He asked several prominent Calcutta residents if they had
come "face to face with God", but none of their answers satisfied him.[57][36] At this time, Narendra met
Debendranath Tagore (the leader of Brahmo Samaj) and asked if he had seen God. Instead of answering
his question, Tagore said, "My boy, you have the Yogi's eyes."[47][41] According to Banhatti, it was
Ramakrishna who really answered Narendra's question, by saying "Yes, I see Him as I see you, only in an
infinitely intenser sense."[47] According to De Michelis, Vivekananda was more influenced by the
Brahmo Samaj's and its new ideas, than by Ramakrishna.[56] Swami Medhananda agrees that the Brahmo
Samaj was a formative influence,[58] but that "it was Narendra's momentous encounter with Ramakrishna
that changed the course of his life by turning him away from Brahmoism."[59] According to De Michelis,
it was Sen's influence which brought Vivekananda fully into contact with western esotericism, and it was
also via Sen that he met Ramakrishna.[60]

Meeting Ramakrishna
In 1881, Narendra first met Ramakrishna, who became his spiritual focus after his own father had died in
1884.[61]
Narendra's first introduction to Ramakrishna occurred in a literature class at General Assembly's
Institution when he heard Professor William Hastie lecturing on William Wordsworth's poem, The
Excursion.[51] 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 some of his
students (including Narendra) to visit Ramakrishna.[62][63][64]

They probably first met personally in November 1881,[note 1] though Narendra did not consider this their
first meeting, and neither man mentioned this meeting later.[62] At this time, Narendra was preparing for
his upcoming F. A. examination, when Ram Chandra Datta accompanied him to Surendra Nath Mitra's,
house where Ramakrishna was invited to deliver a lecture.[66] According to Makarand Paranjape, at this
meeting Ramakrishna asked young Narendra to sing. Impressed by his singing talent, he asked Narendra
to come to Dakshineshwar.[67]

In late 1881 or early 1882, Narendra went to Dakshineswar with two friends and met Ramakrishna.[62]
This meeting proved to be a turning point in his life.[68] Although he did not initially accept Ramakrishna
as his teacher and rebelled against his ideas, he was attracted by his personality and began to frequently
visit him at Dakshineswar.[69] He initially saw Ramakrishna's ecstasies and visions as "mere figments of
imagination"[27] and "hallucinations".[70] As a member of Brahmo Samaj, he opposed idol worship,
polytheism and Ramakrishna's worship of Kali.[71] He even rejected the Advaita Vedanta of "identity with
the absolute" as blasphemy and madness, and often ridiculed the idea.[70] Narendra tested Ramakrishna,
who faced his arguments patiently: "Try to see the truth from all angles", he replied.[69]

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. Narendra, once
a son of a well-to-do family, became one of the poorest students in his college.[72] He unsuccessfully tried
to find work and questioned God's existence,[73] but found solace in Ramakrishna and his visits to
Dakshineswar increased.[74]

One day, Narendra requested Ramakrishna to pray to goddess Kali for their family's financial welfare.
Ramakrishna instead suggested him to go to the temple himself and pray. Following Ramakrishna's
suggestion, he went to the temple thrice, but failed to pray for any kind of worldly necessities and
ultimately prayed for true knowledge and devotion from the goddess.[75][76][77] Narendra gradually grew
ready to renounce everything for the sake of realising God, and accepted Ramakrishna as his Guru.[69]

In 1885, Ramakrishna developed throat cancer, and was transferred to Calcutta and (later) 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.[78]
Narendra and several other disciples received ochre robes from Ramakrishna, forming his first monastic
order.[79] He was taught that service to men was the most effective worship of God.[27][78] Ramakrishna
asked him to care of the other monastic disciples, and in turn asked them to see Narendra as their
leader.[80] Ramakrishna died in the early-morning hours of 16 August 1886 in Cossipore.[80][81]

Founding of Ramakrishna Math

After Ramakrishna's death, his devotees and admirers stopped supporting his disciples.[82] Unpaid rent
accumulated, and Narendra and the other disciples had to find a new place to live.[83] Many returned
home, adopting a Grihastha (family-oriented) way of life.[84] 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, raised by "holy begging" (mādhukarī). The math became the first building of the Ramakrishna
Math: the monastery of the monastic order of Ramakrishna.[68] Narendra and other disciples used to
spend many hours in practising meditation and religious austerities every day.[85] Narendra later
reminisced about the early days of the monastery:[86]

We underwent a lot of religious practice at the Baranagar Math. We used to get up at 3:00 am
and become absorbed in japa and meditation. What a strong spirit of detachment we had in
those days! We had no thought even as to whether the world existed or not.

In 1887, Narendra compiled a Bengali song anthology named Sangeet Kalpataru with Vaishnav Charan
Basak. Narendra collected and arranged most of the songs of this compilation, but could not finish the
work of the book for unfavourable circumstances.[87]

Monastic vows
In December 1886, the mother of Baburam[note 2] invited Narendra and his other brother monks to Antpur
village. Narendra and the other aspiring monks accepted the invitation and went to Antpur to spend a few
days. In Antpur, on the Christmas Eve of 1886, Narendra, aged 23, and eight other disciples took formal
monastic vows at the Radha Gobinda Jiu temple.[88][85] They decided to live their lives as their master
lived.[85] Narendranath took the name "Swami Vivekananda".[89]

Travels in India (1888–1893)

In 1888, Narendra 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".[90] His sole possessions
were a kamandalu (water pot), staff and his two favourite books: the Bhagavad Gita and The Imitation of
Christ.[91] Narendra travelled extensively in India for five years, visiting centres of learning and
acquainting himself with diverse religious traditions and social patterns.[92][93] He developed sympathy
for the suffering and poverty of the people, and resolved to uplift the nation.[92][94] Living primarily on
bhiksha (alms), Narendra travelled on foot and by railway (with tickets bought by admirers). 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.[94] On 31 May
1893, Narendra left Bombay for Chicago with the name, as suggested by Ajit Singh of Khetri,
"Vivekananda"–a conglomerate of the Sanskrit words: viveka and ānanda, meaning "the bliss of
discerning wisdom".[95][96]

First visit to the West (1893–1897)

Vivekananda started his journey to the West on 31 May 1893[97] and visited several cities in Japan
(including Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo),[98] China and Canada en route to the
United States,[97] reaching Chicago on 30 July 1893,[99][97] where the "Parliament of Religions" took
place in September 1893.[100] The Congress was an initiative of the Swedenborgian layman, and judge of
the Illinois Supreme Court, Charles C. Bonney,[101][102] to gather all the religions of the world, and show
"the substantial unity of many religions in the good deeds of the religious life."[101] It was one of the
more than 200 adjunct gatherings and congresses of the Chicago's World's Fair,[101] and was "an avant-
garde intellectual manifestation of [...] cultic milieus, East and West,"[103] with the Brahmo Samaj and the
Theosophical Society being invited as representative of Hinduism.[104]

Vivekananda wanted to join, but was disappointed to learn that no one without credentials from a bona
fide organisation would be accepted as a delegate.[105] Vivekananda contacted Professor John Henry
Wright of Harvard University, who invited him to speak at Harvard.[105] 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".[106][note 3] Vivekananda submitted an application, "introducing
himself as a monk 'of the oldest order of sannyāsis ... founded by Sankara,'"[104] supported by the
Brahmo Samaj representative Protapchandra Mozoombar, who was also a member of the Parliament's
selection committee, "classifying the Swami as a representative of the Hindu monastic order."[104]
Hearing Vivekananda speak, Harvard psychology professor William James said, "that man is simply a
wonder for oratorical power. He is an honor to humanity."[107]

Parliament of the World's Religions

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.[108][109][110] On this day, Vivekananda gave a brief speech
representing India and Hinduism.[111] He was initially nervous, bowed to Saraswati (the Hindu goddess
of learning) and began his speech with "Sisters and brothers of America!".[112][110] At these words,
Vivekananda received a two-minute standing ovation from the crowd of seven thousand.[113] According
to Sailendra Nath Dhar, 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".[114][note 4] Vivekananda
quoted two illustrative passages from the "Shiva mahimna stotram": "As the different streams having
their sources in different places all mingle their water in the sea, so, O Lord, the different paths which
men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!"
and "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through
paths that in the end lead to Me."[117] According to Sailendra Nath Dhar, "it was only a short speech, but
it voiced the spirit of the Parliament."[117][118]

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".[112]
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".[119] American newspapers reported Vivekananda as "the greatest
figure in the parliament of religions" and "the most popular and influential man in the parliament".[120]
The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament... if he
merely crosses the platform, he is applauded".[121] He spoke several more times "at receptions, the
scientific section, and private homes"[114] on topics related to Hinduism, Buddhism and harmony among
religions until the parliament ended on 27 September 1893. Vivekananda's speeches at the Parliament had
the common theme of universality, emphasising religious tolerance.[122] He soon became known as a
"handsome oriental" and made a huge impression as an orator.[123]

Lecture tours in the UK and US

After the Parliament of Religions, he toured many parts of the US as a guest. His
"I do not come",
popularity opened up new views for expanding on "life and religion to
said Swamiji on
thousands".[123] During a question-answer session at Brooklyn Ethical Society,
one occasion in
he remarked, "I have a message to the West as Buddha had a message to the
America, "to
East."
convert you to a
Vivekananda spent nearly two years lecturing in the eastern and central United new belief. I
States, primarily in Chicago, Detroit, Boston, and New York. He founded the want you to keep
Vedanta Society of New York in 1894.[125] By spring 1895 his busy, tiring your own belief;
schedule had affected his health.[126] He ended his lecture tours and began giving I want to make
free, private classes in Vedanta and yoga. Beginning in June 1895, Vivekananda the Methodist a
gave private lectures to a dozen of his disciples at Thousand Island Park, New better Methodist;
York for two months.[126] the Presbyterian
a better
During his first visit to the West he travelled to the UK twice, in 1895 and 1896, Presbyterian; the
lecturing successfully there.[127] In November 1895, he met Margaret Elizabeth Unitarian a better
Noble an Irish woman who would become Sister Nivedita.[126] During his Unitarian. I want
second visit to the UK in May 1896 Vivekananda met Max Müller, a noted to teach you to
Indologist from Oxford University who wrote Ramakrishna's first biography in live the truth, to
the West.[118] From the UK, Vivekananda visited other European countries. In reveal the light
Germany, he met Paul Deussen, another Indologist.[128] Vivekananda was offered within your own
academic positions in two American universities (one the chair in Eastern soul."[124]
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.[126]

Vivekananda's success led to a change in

mission, namely the establishment of
Vedanta centres in the West.[130]
Vivekananda adapted traditional Hindu
ideas and religiosity to suit the needs and
understandings of his western audiences,
who were especially attracted by and
familiar with western esoteric traditions
and movements like Transcendentalism
and New thought.[131] An important
Vivekananda in Vivekananda at Mead sisters' element in his adaptation of Hindu
Greenacre, Maine house, South Pasadena in 1900. religiosity was the introduction of his
(August 1894).[129] "four yogas" model, which includes Raja
yoga, his interpretation of Patanjali's Yoga
sutras,[132] which offered a practical
means to realise the divine force within which is central to modern western esotericism.[131] In 1896, his
book Raja Yoga was published, becoming an instant success; it was highly influential in the western
understanding of yoga, in Elizabeth de Michelis's view marking the beginning of modern yoga.[133][134]

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.[27][126][128][135][136] He initiated several followers : Marie Louise (a French
woman) became Swami Abhayananda, and Leon Landsberg became Swami Kripananda,[137] so that they
could continue the work of the mission of the Vedanta Society. This society still is filled with foreign
nationals and is also located in Los Angeles.[138] During his stay in America, Vivekananda was given land
in the mountains to the southeast of San Jose, California to establish a retreat for Vedanta students. He
called it "Peace retreat", or, Shanti Asrama.[139] The largest American centre is the Vedanta Society of
Southern California in Hollywood, one of the twelve main centres. There is also a Vedanta Press in
Hollywood which publishes books about Vedanta and English translations of Hindu scriptures and
texts.[140] Christina Greenstidel of Detroit was also initiated by Vivekananda with a mantra and she
became Sister Christine,[141] and they established a close father–daughter relationship.[142]

From the West, Vivekananda revived his work in India. He regularly corresponded with his followers and
brother monks,[note 5] offering advice and financial support. His letters from this period reflect his
campaign of social service,[143] and were strongly worded.[144] 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".[145][146] In 1895, Vivekananda founded the periodical Brahmavadin to teach the Vedanta.[147]
Later, Vivekananda's translation of the first six chapters of The Imitation of Christ was published in
Brahmavadin in 1899.[148] Vivekananda left for India on 16 December 1896 from England with his
disciples Captain and Mrs. Sevier and J.J. Goodwin. On the way, they visited France and Italy, and set
sail for India from Naples on 30 December 1896.[149] He was later followed to India by Sister Nivedita,
who devoted the rest of her life to the education of Indian women and India's independence.[126][150]

Back in India (1897–1899)

The ship from Europe arrived in Colombo, British Ceylon (now Sri Lanka) on 15 January 1897,[149] and
Vivekananda received a warm welcome. In Colombo, he gave his first public speech in the East. From
there on, his journey to Calcutta was triumphant. Vivekananda 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.[149] 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. These lectures,
published as Lectures from Colombo to Almora, demonstrate his nationalistic fervour and spiritual
ideology.[151]
On 1 May 1897 in Calcutta, Vivekananda founded the Ramakrishna Mission for social service. Its ideals
are based on Karma Yoga,[152][153] and its governing body consists of the trustees of the Ramakrishna
Math (which conducts religious work).[154] Both Ramakrishna Math and Ramakrishna Mission have their
headquarters at Belur Math.[118][155] 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.[156] That year, famine-relief
work was begun by Swami Akhandananda in the Murshidabad district.[118][154]

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".[157][158][159] He visited Punjab, attempting to mediate an ideological conflict
between Arya Samaj (a reformist Hindu movement) and sanatan (orthodox Hindus).[160] After brief visits
to Lahore,[154] 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.[161]

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

Despite declining health, Vivekananda left for the West for a second time in June 1899[162] accompanied
by Sister Nivedita and Swami Turiyananda. Following a brief stay in England, he went to the United
States. During this visit, Vivekananda established Vedanta Societies in San Francisco and New York and
founded a shanti ashrama (peace retreat) in California.[163] He then went to Paris for the Congress of
Religions in 1900.[164] His lectures in Paris concerned the worship of the lingam and the authenticity of
the Bhagavad Gita.[163] Vivekananda then visited Brittany, Vienna, Istanbul, Athens and Egypt. The
French philosopher Jules Bois was his host for most of this period, until he returned to Calcutta on 9
December 1900.[163]

After a brief visit to the Advaita Ashrama in Mayavati, Vivekananda settled at Belur Math, where he
continued co-ordinating the works of Ramakrishna Mission, the math and the work in England and the
US. He had many visitors, including royalty and politicians. Although Vivekananda was unable to attend
the Congress of Religions in 1901 in Japan due to deteriorating health, he made pilgrimages to Bodhgaya
and Varanasi.[165] Declining health (including asthma, diabetes and chronic insomnia) restricted his
activity.[166]

Death
On 4 July 1902 (the day of his death),[167] 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,[168][169] later discussing with colleagues a planned Vedic college in the Ramakrishna
Math. At 7:00 pm Vivekananda went to his room, asking not to be disturbed;[168] he died at 9:20 p.m.
while meditating.[170] According to his disciples, Vivekananda attained mahasamādhi;[171] the rupture of
a blood vessel in his brain was reported as a possible cause of death.[172] His disciples believed that the
rupture was due to his brahmarandhra (an opening in the crown of his head) being pierced when he
attained mahasamādhi. Vivekananda fulfilled his prophecy that he would not live forty years.[173] He was
cremated on a sandalwood funeral pyre on the bank of the Ganga in Belur, opposite where Ramakrishna
was cremated sixteen years earlier.[174]

Teachings and philosophy

While synthesising and popularising various strands of Hindu-thought, most notably classical yoga and
(Advaita) Vedanta, Vivekananda was influenced by western ideas such as Universalism, via Unitarian
missionaries who collaborated with the Brahmo Samaj.[175][176][177][178][179] His initial beliefs were
shaped by Brahmo concepts, which included belief in a formless God and the deprecation of
idolatry,[29][51] and a "streamlined, rationalized, monotheistic theology strongly coloured by a selective
and modernistic reading of the Upanisads and of the Vedanta".[180] He propagated the idea that "the
divine, the absolute, exists within all human beings regardless of social status",[181] and that "seeing the
divine as the essence of others will promote love and social harmony".[181] Via his affiliations with
Keshub Chandra Sen's Nava Vidhan,[182] the Freemasonry lodge,[183] the Sadharan Brahmo
Samaj,[182][34][47][48] and Sen's Band of Hope, Vivekananda became acquainted with Western
esotericism.[184]

He was also influenced by Ramakrishna, who gradually brought Narendra to a Vedanta-based worldview
that "provides the ontological basis for 'śivajñāne jīver sevā', the spiritual practice of serving human
beings as actual manifestations of God."[185]

Vivekananda propagated that the essence of Hinduism was best expressed in Adi Shankara's Advaita
Vedanta philosophy.[186] Nevertheless, following Ramakrishna, and in contrast to Advaita Vedanta,
Vivekananda believed that the Absolute is both immanent and transcendent.[note 6] 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 qualified, saguna, and qualityless, nirguna."[189][note 7]
Vivekananda summarised the Vedanta as follows, giving it a modern and Universalistic
interpretation,[186] showing the influence of classical yoga:

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.

Vivekananda's emphasis on nirvikalpa samadhi was preceded by medieval yogic influences on Advaita
Vedanta.[190] 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.[191][note 8]

Vivekananda popularised the notion of involution, a term which Vivekananda probably took from western
Theosophists, notably Helena Blavatsky, in addition to Darwin's notion of evolution, and possibly
referring to the Samkhya term sātkarya.[194] Theosophic ideas on involution has "much in common" with
"theories of the descent of God in Gnosticism, Kabbalah, and other esoteric schools".[194] 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."[195] With spirit, Vivekananda refers to prana or
purusha, derived ("with some original twists") from Samkhya and classical yoga as presented by
Patanjali in the Yoga sutras.[195]

Vivekananda linked morality with control of the mind, seeing truth, purity and unselfishness as traits
which strengthened it.[196] He advised his followers to be holy, unselfish and to have shraddhā (faith).
Vivekananda supported brahmacharya,[197] believing it the source of his physical and mental stamina
and eloquence.[198]

Vivekananda's acquaintance with Western esotericism made him very successful in Western esoteric
circles, beginning with his speech in 1893 at the Parliament of Religions. Vivekananda adapted traditional
Hindu ideas and religiosity to suit the needs and understandings of his Western audiences, who were
especially attracted by and familiar with Western esoteric traditions and movements like
Transcendentalism and New thought.[199] An important element in his adaptation of Hindu religiosity was
the introduction of his four yoga's model, which includes Raja yoga, his interpretation of Patanjali's Yoga
sutras,[200] which offered a practical means to realise the divine force within which is central to modern
Western esotericism.[201] In 1896, his book Raja Yoga was published, which became an instant success
and was highly influential in the Western understanding of yoga.[202][203]

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.[204] He wanted "to set in
motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the
meanest".[205]

Influence and legacy

Vivekananda was one of the most influential philosophers and social reformers in his contemporary India
and the most successful and influential missionaries of Vedanta to the Western world.[206][207]

Neo-Vedanta
Vivekananda was one of the main representatives of Neo-Vedanta, a modern interpretation of selected
aspects of Hinduism in line with western esoteric traditions, especially Transcendentalism, New Thought
and Theosophy.[3] His reinterpretation was, and is, very successful, creating a new understanding and
appreciation of Hinduism within and outside India,[3] and was the principal reason for the enthusiastic
reception of yoga, Transcendental Meditation and other forms of Indian spiritual self-improvement in the
West.[208] Agehananda Bharati explained, "...modern Hindus derive their knowledge of Hinduism from
Vivekananda, directly or indirectly".[209] Vivekananda espoused the idea that all sects within Hinduism
(and all religions) are different paths to the same goal.[210] However, this view has been criticised as an
oversimplification of Hinduism.[210]

Indian nationalism
In the background of emerging nationalism in British-ruled India, Vivekananda crystallised the
nationalistic ideal. In the words of 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".[211]
Vivekananda drew attention to the extent of poverty in the country, and maintained that addressing such
poverty was a prerequisite for national awakening.[212] His nationalistic ideas influenced many Indian
thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who awakened India spiritually.[213]
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".[214]

Name-giving
In September 2010, the then Union Finance Minister Pranab Mukherjee, who subsequently became
President of India from 2012 to 2017, approved in principle the Swami Vivekananda Values Education
Project at a cost of ₹1 billion (US$12 million), with objectives including: involving youth with
competitions, essays, discussions and study circles and publishing Vivekananda's works in a number of
languages.[215] In 2011, the West Bengal Police Training College was renamed the Swami Vivekananda
State Police Academy, West Bengal.[216] The state technical university in Chhattisgarh has been named
the Chhattisgarh Swami Vivekanand Technical University.[217] In 2012, the Raipur airport was renamed
Swami Vivekananda Airport.[218]

Celebrations
National Youth Day in India is observed on Vivekananda's birthday (12 January). The day he delivered
his speech at the Parliament of Religions (11 September) is observed as "World Brotherhood
Day".[219][220] 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.[221]

Movies
Indian film director Utpal Sinha made a film, The Light: Swami Vivekananda as a tribute for his 150th
birth anniversary.[222] 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.[223] 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.[224]

Works

Lectures
Although Vivekananda was a powerful orator and
writer in English and Bengali,[225] he was not a
thorough scholar,[226] and most of his published
works were compiled from lectures given around
the world which were "mainly delivered [...]
impromptu and with little preparation".[226] His
main work, Raja Yoga, consists of talks he delivered
in New York.[227]

Literary works
Bartaman Bharat, meaning "Present-day
India",[228] is a Bengali-language essay written by Lectures from Colombo Vedanta Philosophy An
him, first published in the March 1899 issue of to Almora front cover address before the
Udbodhan, the only Bengali-language magazine of 1897 edition Graduate Philosophical
Ramakrishna Math and Ramakrishna Mission. The Society 1901 cover
essay was reprinted as a book in 1905 and later page
compiled into the fourth volume of The Complete
Works of Swami Vivekananda.[229] [230] In this essay
his refrain to the readers was to honour and treat every Indian as a brother irrespective of whether he was
born poor or in lower caste.[231]

Publications
Published in his lifetime[232]

Sangeet Kalpataru (1887, with Vaishnav Charan Basak)[87]

Karma Yoga (1896)[233][234]
Raja Yoga (1896 [1899 edition])[235]
Vedanta Philosophy: An address before the Graduate Philosophical Society (1896)
Lectures from Colombo to Almora (1897)
Bartaman Bharat (in Bengali) (March 1899), Udbodhan
My Master (1901), The Baker and Taylor Company, New York
Vedânta philosophy: lectures on Jnâna Yoga (1902) Vedânta Society, New York
OCLC 919769260 (https://www.worldcat.org/oclc/919769260)
Jnana yoga (1899)
Published posthumously

Published after his death (1902)[232]

Addresses on Bhakti Yoga

Bhakti Yoga
The East and the West (1909)[236]
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[237]
Seeing Beyond the Circle (2005)[238]

See also
List of Hindu gurus and saints
Ātman
Self-control and discipline
Soul
Vivekananda Vidyaniketan Educational Institutions
Yoga
Ashtanga yoga
Bhakti yoga
Karma yoga
Jnana yoga

Notes
a. /ˈswɑːmi ˌvɪveɪˈkɑːnəndə/; Bengali: স্বামী বিবেকানন্দ; pronounced [ʃami bibekanɔndo]; ; IAST:
Svāmī Vivekānanda
b. Bengali: নরেন্দ্রনাথ দত্ত; pronounced [nɔrendronatʰ dɔto]

1. The exact date of the meeting is unknown. Vivekananda researcher Shailendra Nath Dhar
studied the Calcutta University Calendar of 1881—1882 and found in that year, examination
started on 28 November and ended on 2 December[65]
2. A brother monk of Narendranath
3. On learning that Vivekananda lacked credentials to speak at the Chicago Parliament, Wright
said "To ask for your credentials is like asking the sun to state its right to shine in the
heavens".[106]
4. McRae quotes "[a] sectarian biography of Vivekananda,"[115] namely Sailendra Nath Dhar A
Comprehensive Biography of Swami Vivekananda, Part One, (Madras, India: Vivekananda
Prakashan Kendra, 1975), p. 461, which "describes his speech on the opening day".[116]
5. Brother monks or brother disciples means other disciples of Ramakrishna who lived
monastic lives.
6. According to Michael Taft, Ramakrishna reconciled the dualism of form and formless,[187]
regarding the Supreme Being to be both Personal and Impersonal, active and inactive.[188]
Ramakrishna: "When I think of the Supreme Being as inactive – neither creating nor
preserving nor destroying – I call Him Brahman or Purusha, the Impersonal God. When I
think of Him as active – creating, preserving and destroying – I call Him Sakti or Maya or
Prakriti, the Personal God. But the distinction between them does not mean a difference.
The Personal and Impersonal are the same thing, like milk and its whiteness, the diamond
and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one
without the other. The Divine Mother and Brahman are one."[188]
 7. Sooklalmquoytes Chatterjee: "Sankara's Vedanta is known as Advaita or non-dualism, pure
and simple. Hence it is sometimes referred to as Kevala-Advaita or unqualified monism. It
may also be called abstract monism in so far as Brahman, the Ultimate Reality, is, according
to it, devoid of all qualities and distinctions, nirguna and nirvisesa [...] The Neo-Vedanta is
also Advaitic inasmuch as it holds that Brahman, the Ultimate Reality, is one without a
second, ekamevadvitiyam. But as distinguished from the traditional Advaita of Sankara, it is
a synthetic Vedanta which reconciles Dvaita or dualism and Advaita or non-dualism and also
other theories of reality. In this sense it may also be called concrete monism in so far as it
holds that Brahman is both qualified, saguna, and qualityless, nirguna (Chatterjee, 1963 :
260)."[189]
8. The Advaita Vedanta tradition in medieval times was influenced by, and incorporated
elements from, the yogic tradition and texts like the Yoga Vasistha and the Bhagavata
Purana.[192] The Yoga Vasistha became an authoritative source text in the Advaita vedanta
tradition in the 14th century, while Vidyāraņya's Jivanmuktiviveka (14th century) was
influenced by the (Laghu-) Yoga-Vasistha, which in turn was influenced by Kashmir
Shaivism.[193]

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books?id=8CAMAQAAMAAJ), vol. 4, Prabuddha Bharata Office, Advaita Ashrama, retrieved
21 December 2012
Vivekananda, Swami (2001) [1907], Complete Works of Swami Vivekananda (http://www.ra
makrishnavivekananda.info/vivekananda/complete_works.htm), vol. 9 Volumes, Advaita
Ashrama, ISBN 978-81-85301-75-4
Vivekananda, Swami (1996), Swami Lokeswarananda (ed.), My India : the India eternal
(1st ed.), Calcutta: Ramakrishna Mission Institute of Culture, pp. 1–2, ISBN 81-85843-51-1
Vrajaprana, Pravrajika (1996). A portrait of Sister Christine. Calcutta: Ramakrishna Mission
Institute of Culture. ISBN 978-81-85843-80-3.
Wuthnow, Robert (1 July 2011). America and the Challenges of Religious Diversity (https://b
ooks.google.com/books?id=WxltPmukv0gC&pg=PA64). Princeton University Press.
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Wolffe, John (2004). Religion in History: Conflict, Conversion and Coexistence (https://book
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ISBN 978-0-7190-7107-2.

Further reading
Bibliography

Sister Nivedita (1913). Swami Saradananda (ed.). Notes of Some Wanderings with the
Swami Vivekananda. Calcutta: The Brahmachari Gonendranath Udbodhan Office.
Burke, Marie Louise (1957). Swami Vivekananda in the West: New Discoveries. Kolkata:
Advaita Ashrama.
Sambudhdhananda, Swami (1963). Swami Vivekananda on Himself. Kolkata: Advaita
Ashrama. ISBN 81-7505-280-5.
Gokhale, B. G. (January 1964). "Swami Vivekananda and Indian Nationalism". Journal of
Bible and Religion. 32 (1). Oxford University Press: 35–42. JSTOR 1460427 (https://www.jst
 or.org/stable/1460427).
Banhatti, G. S. (1989). Life and Philosophy of Swami Vivekananda. New Delhi: Atlantic
Publishers & Dist. ISBN 978-81-7156-291-6.
Majumdar, R. C. (1999). Swami Vivekananda: A historical review. Calcutta: Advaita
Ashrama.
King, Richard (2002). Orientalism and Religion: Post-Colonial Theory, India and "The Mystic
East". Routledge.
Bhuyan, Pranaba Ranjan (2003). Swami Vivekananda: Messiah of Resurgent India. New
Delhi: Atlantic Publishers & Dist. ISBN 978-81-269-0234-7.
Mukherjee, Mani Shankar (2011) [2003]. Achena Ajana Vivekananda [The Monk as Man:
The Unknown Life of Swami Vivekananda]. Penguin Books India.
Chauhan, Abnish Singh (2004). Swami Vivekananda: Select Speeches. Prakash Book
Depot. ISBN 978-81-7977-466-3.
Chauhan, Abnish Singh (2006). Speeches of Swami Vivekananda and Subhash Chandra
Bose: A Comparative Study (https://books.google.com/books?id=IdjPPgAACAAJ). Prakash
Book Depot. ISBN 978-81-7977-149-5.
Sharma, Jyotirmaya (2013). A Restatement of Religion: Swami Vivekananda and the
Making of Hindu Nationalism (https://www.academia.edu/18844967). Yale University Press.
ISBN 978-0-300-19740-2.
Malhotra, Rajiv (2016). Indra's Net: Defending Hinduism's Philosophical Unity (revised ed.).
Noida, India: HarperCollins Publishers India. ISBN 978-93-5177-179-1. ISBN 93-5177-179-2
Other sources

Mitra, Sarbajit (22 October 2023). "A Cricket Match in Bengal's Chinsurah and its
Fascinating Connection to the 1857 Revolt" (https://web.archive.org/web/20231022083154/
https://m.thewire.in/article/history/a-cricket-match-in-bengals-chinsurah-and-its-fascinating-c
onnection-to-the-1857-revolt). thewire.in. Kolkata: The Wire. Archived from the original (http
s://m.thewire.in/article/history/a-cricket-match-in-bengals-chinsurah-and-its-fascinating-conn
ection-to-the-1857-revolt) on 22 October 2023. Retrieved 24 October 2023.
Mukhopadhyay, Atreyo (4 May 2019). "When Swami Vivekananda claimed seven wickets
and other Eden Gardens tales" (https://web.archive.org/web/20230416020605/https://www.n
ewindianexpress.com/sport/cricket/2019/may/04/when-swami-vivekananda-claimed-seven-
wickets-and-other-eden-gardens-tales-1972482.html). newindianexpress.com. Kolkata: The
New Indian Express. Express News Service. Archived from the original (https://www.newindi
anexpress.com/sport/cricket/2019/may/04/when-swami-vivekananda-claimed-seven-wickets
-and-other-eden-gardens-tales-1972482.html) on 16 April 2023. Retrieved 17 November
2021.

External links
Works about Vivekananda (https://openlibrary.org/subjects/person:vivekananda_swami_(18
63-1902)) via the Open Library
Works by Vivekananda (https://openlibrary.org/authors/OL154597A/Vivekananda) via the
Open Library
Works by or about Swami Vivekananda (https://archive.org/search.php?query=%28%28subj
ect%3A%22Vivekananda%2C%20Swami%22%20OR%20subject%3A%22Swami%20Vivek
ananda%22%20OR%20creator%3A%22Vivekananda%2C%20Swami%22%20OR%20creat
or%3A%22Swami%20Vivekananda%22%20OR%20creator%3A%22Vivekananda%2C%20
S%2E%22%20OR%20title%3A%22Swami%20Vivekananda%22%20OR%20description%3
A%22Vivekananda%2C%20Swami%22%20OR%20description%3A%22Swami%20Vivekan
 anda%22%29%20OR%20%28%221863-1902%22%20AND%20Vivekananda%29%29%20
AND%20%28-mediatype:software%29) at the Internet Archive
Works by Swami Vivekananda (https://librivox.org/author/1306) at LibriVox (public domain
audiobooks)
Biography (https://web.archive.org/web/20120330175816/http://www.belurmath.org/swamivi
vekananda.htm) at Belur Math's official website
Complete Works of Vivekananda, Belur Math publication (http://cwsv.belurmath.org/)
Archived (https://web.archive.org/web/20180221125350/http://cwsv.belurmath.org/) 21
February 2018 at the Wayback Machine
WBEZ Chicago Curious City podcast (https://www.wbez.org/curious-city/2024/05/09/how-ar
e-honorary-street-signs-created-in-chicago): In response to a listener question, a reporter
explains Swami Vivekananda's Chicago connection while tracking down his missing
honorary street sign.

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