Swami-Vivekananda
Swami
Vivekananda
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Swami Vivekananda
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Vivekananda in Chicago, September 1893. On the left,
Vivekananda wrote: "one infinite pure and holy – beyond thought
beyond qualities I bow down to thee".[1]
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Born
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Died
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Indian
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Founder of
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Guru
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Philosophy
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Literary works
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Notable disciple(s)
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Influence on[show]
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12 January
1863 – 4 July 1902), born Narendranath Datta (Bengali:
নরেন্দ্রনাথ দত্ত) (Bengali: [nɔrend̪ro nat̪ʰ d̪ɔt̪t̪o]), was an Indian Hindu monk, a chief disciple of
the 19th-century Indian mystic Ramakrishna.
He was a key figure in the introduction of the Indian philosophies of Vedanta
and Yoga
to the Western world[4]
and is credited with raising interfaith awareness, bringing Hinduism
to the status of a major world religion during the late 19th century.[5]
He was a major force in the revival of Hinduism in India, and
contributed to the concept of nationalism
in colonial India.[6]
Vivekananda founded the Ramakrishna Math and the Ramakrishna Mission.[4]
He is perhaps best known for his speech which began, "Sisters and brothers
of America ...,"[7]
in which he introduced Hinduism at the Parliament of the World's Religions
in Chicago in 1893.
Born into an aristocratic Bengali
family of Calcutta,
Vivekananda was inclined towards spirituality. He was influenced by his Guru, Ramakrishna Deva,
from whom he learnt that all living beings were an embodiment of the divine
self; therefore, service to God could be rendered by service to mankind. After
Ramakrishna's death, Vivekananda toured the Indian subcontinent extensively and acquired
first-hand knowledge of the conditions prevailing in British India.
He later travelled to the United States, representing India at the 1893
Parliament of the World Religions. Vivekananda conducted hundreds of public and
private lectures and classes, disseminating tenets of Hindu
philosophy in the United States, England and Europe. In India,
Vivekananda is regarded as a patriotic saint and his
birthday is celebrated there as National Youth Day.
Contents
Early life (1863–88)
Birth and childhood
(left) Bhubaneswari Devi (1841–1911); "I am indebted to
my mother for the efflorescence of my knowledge."[8] –
Vivekananda
(right) 3, Gourmohan Mukherjee Street, birthplace of Vivekananda, now converted into a museum and cultural centre
(right) 3, Gourmohan Mukherjee Street, birthplace of Vivekananda, now converted into a museum and cultural centre
Vivekananda was born Narendranath Datta (shortened to
Narendra or Naren)[9]
at his ancestral home at 3 Gourmohan
Mukherjee Street in Calcutta, the capital of British India, on 12
January 1863 during the Makar Sankranti festival.[10]
He belonged to a traditional Bengali
Kayastha
family and was one of nine siblings.[11]
His father, Vishwanath Datta, was an attorney at the Calcutta High Court.[12][13]
Durgacharan Datta, Narendra's grandfather was a Sanskrit
and Persian scholar[14]
who left his family and became a monk at age twenty-five.[15]
His mother, Bhubaneswari Devi, was a devout housewife.[14]
The progressive, rational attitude of Narendra's father and the religious
temperament of his mother helped shape his thinking and personality.[16][17]
Narendranath was interested spiritually from a young age,
and used to meditate before the images of deities such as Shiva, Rama, Sita, and Mahavir
Hanuman.[18]
He was fascinated by wandering ascetics and monks.[17]
Naren was naughty 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 ghosts".[15]
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.[19]
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. [20]
He was an avid reader in a wide range of subjects, including philosophy,
religion, history, social science, art and literature.[21]
He was also interested in Hindu scriptures, including the Vedas, the Upanishads,
the Bhagavad Gita,
the Ramayana,
the Mahabharata
and the Puranas.
Narendra was trained in Indian classical music,[22]
and regularly participated in physical exercise, sports and organised
activities. Narendra studied Western logic, Western philosophy and European
history at the General Assembly's Institution
(now known as the Scottish Church College).[23]
In 1881 he passed the Fine Arts examination, and completed a Bachelor of Arts
degree in 1884.[24][25]
Narendra studied the works of David Hume, Immanuel Kant,
Johann Gottlieb Fichte, Baruch
Spinoza, Georg W. F. Hegel, Arthur Schopenhauer, Auguste Comte,
John Stuart Mill and Charles
Darwin.[26][27]
He became fascinated with the evolutionism
of Herbert Spencer and corresponded with him,[28][29]
translating Spencer's book Education (1861) into Bengali.[30]
While studying Western philosophers, he also learned Sanskrit scriptures and
Bengali literature.[27]
William
Hastie (principal of General Assembly's Institution) wrote,
"Narendra is really a genius. I have travelled far and wide but I have
never come across a lad of his talents and possibilities, even in German
universities, among philosophical students' Some accounts have called Narendra
a shrutidhara (a person with a prodigious memory).[citation needed]
Spiritual apprenticeship - influence of Brahmo Samaj
See also: Swami Vivekananda and meditation
In 1880 Narendra joined Keshab Chandra Sen's Nava Vidhan,
which was established by Sen after meeting Ramakrishna
and reconverting from Christianity to Hinduism.[31]
Narendra became a member of a Freemasonry
lodge "at some point before 1884"[32]
and of the Sadharan Brahmo Samaj in his twenties, a
breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.[31][23][33][34]
From 1881 to 1884 he was also active in Sen's Band of Hope,
which tried to discourage youths from smoking and drinking.[31]
It was in this cultic[35]
milieu that Narendra became acquainted with western esotericism.[36]
His initial beliefs were shaped by Brahmo concepts, which included belief in a
formless God and the deprecation of idolatry,[18][37]
and a "streamlined, rationalized, monotheistic theology strongly coloured
by a selective and modernistic reading of the Upanisads and of the
Vedanta."[38]
Rammohan Roy,
the founder of the Brahmo Samaj who was strongly influenced by unitarianism,
strived toward an universalistic interpretation of Hinduism.[38]
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.[39]
Tagore also brought this "neo-Hinduism" closer in line with western esotericism,
a development which was furthered by Keshubchandra Sen.[40]
Sen was influenced by transcendentalism, an American
philosophical-religious movement strongly connected with unitarianism, which
emphasised personal religious experience over mere reasoning
and theology.[41]
Sen strived to "an accessible, non-renunciatory, everyman type of
spirituality", introducing "lay systems of spiritual practice"
which can be regarded as prototypes of the kind of Yoga-exercises which Vivekananda
popularised in the west.[42]
The same search for direct intuition and understanding can
be seen with Vivekananda. Not satisfied with his knowledge of philosophy,
Narendra came to "the question which marked the real beginning of his
intellectual quest for God."[33]
He asked several prominent Calcutta residents if they had come "face to
face with God", but none of their answers satisfied him.[43][25]
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."[33][30]
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."[33]
Nevertheless, Vivekananda was more influenced by the Brahmo Samaj's and its new
ideas, than by Ramakrishna.[42]
It was Sen's influence who brought Vivekananda fully into contact with western
esotericism, and it was also via Sen that he met Ramakrishna.[44]
With Ramakrishna
Main article: Relationship
between Ramakrishna and Swami Vivekananda
In 1881 Narendra first met Ramakrishna, who became his
spiritual focus after his own father had died in 1884.[45]
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.[37]
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.[46][47][48]
Ramakrishna, guru of Vivekananda
Vivekananda in Cossipore 1886
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.[46]
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.[50]
According to Paranjape, at this meeting Ramakrishna asked young Narendra to
sing. Impressed by his singing talent, he asked Narendra to come to
Dakshineshwar.[51]
In late 1881 or early 1882, Narendra went to Dakshineswar
with two friends and met Ramakrishna.[46]
This meeting proved to be a turning point in his life.[52]
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.[53]
He initially saw Ramakrishna's ecstasies and visions as "mere figments of
imagination"[16]
and "hallucinations".[54]
As a member of Brahmo Samaj, he opposed idol worship, polytheism and
Ramakrishna's worship of Kali.[55]
He even rejected the Advaita Vedanta of "identity with the
absolute" as blasphemy and madness, and often ridiculed the idea.[54]
Narendra tested Ramakrishna, who faced his arguments patiently: "Try to
see the truth from all angles", he replied.[53]
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.[56]
He unsuccessfully tried to find work and questioned God's existence,[57]
but found solace in Ramakrishna and his visits to Dakshineswar increased.[58]
One day Narendra requested Ramakrishna to pray to goddess
Kali for their family's financial welfare. Ramakrishna 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.[59][60][61]
Narendra gradually grew ready to renounce everything for the sake of realising
God, and accepted Ramakrishna as his Guru.[53]
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.[62]
Narendra and several other disciples received ochre robes from Ramakrishna,
forming his first monastic order.[63]
He was taught that service to men was the most effective worship of God.[16][62]
Ramakrishna asked him to care for the other monastic disciples, and in turn
asked them to see Narendra as their leader.[64]
Ramakrishna died in the early-morning hours of 16 August 1886 in Cossipore.[64][65]
Founding of first Ramakrishna Math at Baranagar
Main article: Baranagar
Math
After Ramakrishna's death, his devotees and admirers stopped
supporting his disciples. Unpaid rent accumulated, and Narendra and the other
disciples had to find a new place to live.[66]
Many returned home, adopting a Grihastha (family-oriented) way of life.[67]
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.[52]
Narendra and other disciples used to spend many hours in practising meditation
and religious austerities every day.[68]
Narendra later reminisced about the early days of the monastery:[69]
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.[70]
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 few days. In Antpur, in the Christmas Eve of 1886, Narendra
and eight other disciples took formal monastic vows.[68]
They decided to live their lives as their master lived.[68]
Narendranath took the name "Swami Vivekananda".[71]
Travels in India (1888–93)
Main article: Swami
Vivekananda's 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".[72]
His sole possessions were a kamandalu (water pot), staff and his two favourite books: the Bhagavad Gita
and The Imitation of Christ.[73]
Narendra travelled extensively in India for five years, visiting centres of
learning and acquainting himself with diverse religious traditions and social
patterns.[74][75]
He developed sympathy for the suffering and poverty of the people, and resolved
to uplift the nation.[74][76]
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.[76]
Narendra left Bombay for Chicago on 31 May 1893 with the name
"Vivekananda", as suggested by Ajit Singh of Khetri,[77]
which means "the bliss of discerning wisdom".[78]
First visit to the West (1893–97)
Vivekananda started his journey to the West on 31 May 1893[79]
and visited several cities in Japan (including Nagasaki,
Kobe, Yokohama,
Osaka,
Kyoto
and Tokyo),[80]
China and Canada en route to the United States,[79]
reaching Chicago on 30 July 1893,[81][79]
where the "Parliament of Religions" took place
in September 1893.[82]
The Congress was an initiative of the Swedenborgian
layman, and judge of the Illinois Supreme Court, Charles C.
Bonney,[83][84]
to gather all the religions of the world, and show "the substantial unity
of many religions in the good deeds of the religious life."[83]
It was one of the more than 200 adjunct gatherings and congresses of the
Chicago's World's Fair,[83]
and was "an avant-garde intellectual manifestation of [...] cultic
milieus, East and West,"[85]
with the Brahmo Samaj and the Theosophical Society being invited as
being representative of Hinduism.[86]
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.[87]
Vivekananda contacted Professor John Henry
Wright of Harvard University, who invited him to speak at
Harvard.[87]
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".[88][note 3]
Vivekananda submitted an application, "introducing himself as a monk 'of
the oldest order of sannyāsis ... founded by Sankara,'"[86]
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."[86]
Parliament of the World's Religions
(left) Vivekananda on the platform at the Parliament of
Religions, September 1893; left to right: Virchand
Gandhi, Dharmapala, Vivekananda
(right) Swami Vivekananda with the East Indian group, in the photo: (from left to right) Narasimha Chaira, Lakeshnie Narain, Vivekananda, H. Dharmapala, and Virchand Gandhi
(right) Swami Vivekananda with the East Indian group, in the photo: (from left to right) Narasimha Chaira, Lakeshnie Narain, Vivekananda, H. Dharmapala, and Virchand Gandhi
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.[89][90][91]
On this day, Vivekananda gave a brief speech representing India and Hinduism.[92]
He was initially nervous, bowed to Saraswati
(the Hindu goddess of learning) and began his speech
with "Sisters and brothers of America!".[93][91]
At these words, Vivekananda received a two-minute standing ovation from the
crowd of seven thousand.[94]
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, of and universal acceptance".[95][note 4]
Vivekananda quoted two illustrative passages from the "Shiva mahima strotam":
"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."[98]
According to Sailendra Nath Dhar, "[i]t was only a short speech, but it voiced
the spirit of the Parliament."[98][99]
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".[93]
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".[100]
American newspapers reported Vivekananda as "the greatest figure in the
parliament of religions" and "the most popular and influential man in
the parliament".[101]
The Boston Evening Transcript reported that Vivekananda was "a great
favourite at the parliament... if he merely crosses the platform, he is
applauded".[102]
He spoke several more
times "at receptions, the scientific section, and private
homes"[95]
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.[103]
He soon became known as a "handsome oriental" and made a huge
impression as an orator.[104]
Lecture tours in the UK and US
"I do not come", said Swamiji on one occasion in
America, "to convert you to a new belief. I want you to keep your own
belief; I want to make the Methodist a better Methodist; the Presbyterian
a better Presbyterian; the Unitarian a better Unitarian. I want to teach
you to live the truth, to reveal the light within your own soul."[105]
After the Parliament of Religions, he toured many parts of
the US as a guest. His popularity opened up new views for expanding on
"life and religion to thousands".[104]
During a question-answer session at Brooklyn Ethical Society, he remarked,
"I have a message to the West as Buddha had a message to the East."
Vivekananda spent nearly two years lecturing in the eastern
and central United States, primarily in Chicago, Detroit, Boston, and New York.
He founded the Vedanta Society of New York in 1894.[106]
By spring 1895 his busy, tiring schedule had affected his health.[107]
He ended his lecture tours and began giving free, private classes in Vedanta
and yoga.
Beginning in June 1895, Vivekananda gave private
lectures to a dozen of his disciples at Thousand
Island Park in New York for two months.[107]
During his first visit to the West he travelled to the UK
twice, in 1895 and 1896, lecturing successfully there.[108]
In November 1895 he met Margaret Elizabeth Noble an Irish woman who would
become Sister Nivedita.[107]
During his second visit to the UK in May 1896 Vivekananda met Max Müller,
a noted Indologist
from Oxford University who wrote Ramakrishna's first
biography in the West.[99]
From the UK, Vivekananda visited other European countries. In Germany he met Paul Deussen,
another Indologist.[109]
Vivekananda was offered academic positions in two American universities (one
the chair in Eastern Philosophy at Harvard University and a similar position at Columbia University); he declined both, since
his duties would conflict with his commitment as a monk.[107]
Left: Vivekananda in Greenacre,
Maine (August 1894).[110]
Right: Vivekananda at Mead sisters' house, South Pasadena in 1900.
His success led to a change in mission, namely the establishment
of Vedanta centres in the West.[111]
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.[112]
An important element in his adaptation of Hindu religiosity was the introduction
of his "four yogas" model, which includes Raja yoga,
his interpretation of Patanjali's Yoga sutras,[113]
which offered a practical means to realise the divine force within which is
central to modern western esotericism.[112]
In 1896 his book Raja Yoga was published, which became an
instant success and was highly influential in the western understanding of
Yoga.[114][115]
Vivekananda attracted followers and admirers in the US and
Europe, including Josephine MacLeod, William James,
Josiah Royce,
Robert G. Ingersoll, Nikola Tesla,
Lord Kelvin,
Harriet
Monroe, Ella Wheeler Wilcox, Sarah
Bernhardt, Emma Calvé and Hermann Ludwig Ferdinand von
Helmholtz.[16][107][116][117]
He initiated several followers : Marie Louise (a French woman) became Swami
Abhayananda, and Leon Landsberg became Swami Kripananda,[118]
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.[119]
During his stay in America, Vivekananda was given land in the mountains to the
southeast of San Jose, California to establish an
retreat for Vedanta students. He called it "Peace retreat", or, Shanti
Asrama.[120]
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. [121]
Christina Greenstidel of Detroit was also initiated by Vivekananda with a mantra
and she became Sister Christine,[122]
and they established a close father–daughter relationship.[123]
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,[124]
and were strongly worded.[125]
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".[126][127]
In 1895, Vivekananda founded the periodical Brahmavadin
to teach the Vedanta.[128]
Later, Vivekananda's translation of the first six chapters of The Imitation of Christ was published in Brahmavadin
in 1889.[129]
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.[130]
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.[107][131]
Back in India (1897–99)
The ship from Europe arrived in Colombo,
British
Ceylon (now Sri Lanka) on 15 January 1897,[130]
and Vivekananda received a warm welcome. In Colombo he gave his first public
speech in the East, India, the
Holy Land. 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.[130]
From Madras, 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.[132]
(left) Vivekananda at Chennai 1897 (right) Advaita Ashrama,
Mayavati (a branch of the Ramakrishna
Math founded on 19 March 1899) later published many of Vivekananda's
work and now publishes Prabuddha Bharata.
On 1 May 1897 in Calcutta, Vivekananda founded the Ramakrishna Mission for social service. Its
ideals are based on Karma Yoga,[133][134]
and its governing body consists of the trustees of the Ramakrishna
Math (which conducts religious work).[135]
Both Ramakrishna Math and Ramakrishna Mission have their headquarters at Belur Math.[99][136]
Vivekananda founded two other monasteries: one in Mayavati in the Himalayas
(near Almora), the Advaita Ashrama and another in Madras. Two
journals were founded: Prabuddha Bharata in English and Udbhodan in
Bengali.[137]
That year, famine-relief
work was begun by Swami Akhandananda in the Murshidabad
district.[99][135]
Vivekananda earlier inspired Jamshedji
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".[138][139][140]
He visited Punjab, attempting to mediate an ideological conflict between Arya Samaj
(a reformist Hindu movement) and sanatan (orthodox Hindus).[141]
After brief visits to Lahore,[135]
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.[142]
Second visit to the West and final years (1899–1902)
See also: Swami Vivekananda in California
(left) Vivekananda at Belur Math on 19 June 1899
(right) Vivekananda (photo taken in Bushnell Studio, San Francisco, 1900)
(right) Vivekananda (photo taken in Bushnell Studio, San Francisco, 1900)
Despite declining health, Vivekananda left for the West for
a second time in June 1899[143]
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.[144]
He then went to Paris for the Congress of Religions in 1900.[145]
His lectures in Paris concerned the worship of the lingam
and the authenticity of the Bhagavad Gita.[144]
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.[144]
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.[146]
Declining health (including asthma, diabetes and chronic insomnia)
restricted his activity.[147]
Death
On 4 July 1902 (the day of his death)[148]
Vivekananda awoke early, went to the chapel at Belur Math and meditated for
three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar and the philosophy
of yoga to pupils,[149][150]
later discussing with colleagues a planned Vedic college in the Ramakrishna
Math. At 7:00 p.m. Vivekananda went to his room, asking not to be
disturbed;[149]
he died at 9:10 p.m. while meditating.[151]
According to his disciples, Vivekananda attained mahasamādhi;[152]
the rupture of a blood vessel in his brain was reported as a possible cause of
death.[153]
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.[154]
He was cremated on a sandalwood funeral pyre on the bank of the Ganga in Belur, opposite
where Ramakrishna
was cremated sixteen years earlier.[155]
Teachings and philosophy
Main article: Teachings and philosophy of Swami
Vivekananda
Vivekananda propagated that the essence of Hinduism was best
expressed in Adi Shankara's Advaita Vedanta philosophy.[156]
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-Advaita "reconciles Dvaita or
dualism and Advaita or non-dualism".[158][note 7]
Vivekananda summarised the Vedanta as follows, giving it a modern and
Universalistic interpretation:[156]
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.
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.[159]
He wanted "to set in motion a machinery which will bring noblest ideas to
the doorstep of even the poorest and the meanest".[160]
Vivekananda linked morality with control of the mind, seeing
truth, purity and unselfishness as traits which strengthened it.[161]
He advised his followers to be holy, unselfish and to have śraddhā
(faith). Vivekananda supported brahmacharya
(celibacy),[162]
believing it the source of his physical and mental stamina and eloquence.[163]
He emphasised that success was an outcome of focused thought and action; in his
lectures on Raja Yoga he said, "Take up one idea. Make that one idea your
life – think of it, dream of it, live on that idea. Let the brain,
muscles, nerves, every part of your body, be full of that idea, and just leave
every other idea alone. This is the way to success, that is the way great
spiritual giants are produced".[164]
Influence and legacy
Main article: Influence and legacy of Swami
Vivekananda
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.[165]
Agehananda Bharati explained, "...modern
Hindus derive their knowledge of Hinduism from Vivekananda, directly or
indirectly".[166]
Vivekananda espoused the idea that all sects within Hinduism (and all
religions) are different paths to the same goal.[167]
However, this view has been criticised as an oversimplification of Hinduism.[167]
(left) Vivekananda statue near the Gateway of
India, Mumbai
(right) at Shri Ramakrishna Vidyashala, Mysore, India
(right) at Shri Ramakrishna Vidyashala, Mysore, India
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".[168]
Vivekananda drew attention to the extent of poverty in the country, and
maintained that addressing such poverty was a prerequisite for national
awakening.[169]
His nationalistic ideas influenced many Indian thinkers and leaders. Sri Aurobindo
regarded Vivekananda as the one who awakened India spiritually.[170]
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".[171]
Vivekananda Circle, Mysore
The first governor-general of independent India, Chakravarti Rajagopalachari, said
"Vivekananda saved Hinduism, saved India".[172]
According to Subhas Chandra Bose, a proponent of armed
struggle for Indian independence, Vivekananda was
"the maker of modern India";[173]
for Gandhi, Vivekananda's influence increased Gandhi's "love for his
country a thousandfold". Vivekananda influenced India's independence
movement;[174]
his writings inspired independence activists such as Netaji Subhas Chandra Bose, Aurobindo
Ghose, Bal Gangadhar Tilak and Bagha Jatin
and intellectuals such as Aldous Huxley, Christopher Isherwood, Romain
Rolland.[175]
Many years after Vivekananda's death Rabindranath Tagore told French Nobel
laureate Romain Rolland,[176]
"If you want to know India, study Vivekananda. In him everything is
positive and nothing negative". Rolland wrote, "His words are great
music, phrases 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 of books, at thirty years' distance, without receiving a
thrill through my body like an electric shock. And what shocks, what
transports, must have been produced when in burning words they issued from the lips
of the hero!"[177]
Jamshedji Tata was inspired by Vivekananda to
establish the Indian Institute of Science, one of
India's best-known research universities.[140]
Abroad, Vivekananda communicated with orientalist Max Müller,
and scientist Nikola Tesla was one of those influenced by his
Vedic teachings. While National Youth Day in India is observed on his birthday,
12 January, the day he delivered his masterful speech at the Parliament of
Religions, 11 September 1893 is "World Brotherhood Day".[178][179]
In September 2010, India's Finance Ministry highlighted the relevance of
Vivekananda's teachings and values to the modern economic environment. The then
Union Finance Minister Pranab Mukherjee, the current President of India, approved in principle the
Swami Vivekananda Values Education Project at a cost of ₹1 billion
(US$15 million), with objectives including involving youth with
competitions, essays, discussions and study circles and publishing
Vivekananda's works in a number of languages.[180]
In 2011, the West Bengal Police Training College was renamed the Swami
Vivekananda State Police Academy, West Bengal.[181]
The state technical university in Chhattisgarh
has been named the Chhattisgarh Swami Vivekananda Technical University.[182]
In 2012, the Raipur
airport was renamed Swami Vivekananda Airport.[183]
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.[184]
Year-long events and programs were organised by branches of the Ramakrishna
Math, the Ramakrishna Mission, the central and state
governments in India, educational institutions and youth groups. Bengali film
director Tutu (Utpal) Sinha made a film, The Light: Swami Vivekananda as a tribute
for his 150th birth anniversary.[185]
Works
Main article: Bibliography of Swami Vivekananda
(left) Lectures from Colombo to Almora front cover 1897
edition
(right) Vedanta Philosophy An address before the Graduate Philosophical Society 1901 cover page
(right) Vedanta Philosophy An address before the Graduate Philosophical Society 1901 cover page
Lectures
Although Vivekananda was a powerful orator and writer in
English and Bengali,[186]
he was not a thorough scholar,[187]
and most of his published works were compiled from lectures given around the
world which were "mainly delivered [...] impromptu and with little
preparation".[187]
His main work, Raja Yoga, consists of talks he delivered in
New York.[188]
Literary works
According to Banhatti, "[a] singer, a painter, a
wonderful master of language and a poet, Vivekananda was a complete
artist",[189]
composing many songs and poems, including his favourite,[citation needed] "Kali the Mother". Vivekananda blended
humour with his teachings, and his language was lucid. His Bengali writings
testify to his belief that words (spoken or written) should clarify ideas,
rather than demonstrating the speaker (or writer's) knowledge.[citation needed]
Bartaman Bharat meaning "Present Day
India" [190]
is an erudite Bengali language essay written by him, which was first published
in the March 1899 issue of Udbodhan, the only Bengali language magazine of
Ramakrishna Math and Ramakrishna Mission. The essay was reprinted as a book in
1905 and later compiled into the fourth volume of The Complete Works of Swami
Vivekananda.[191]
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.[192]
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