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Swami Vivekananda, born Narendra Nath Datta (Bengali: n end o n

o ), was an Indian Hindu

monk and chief disciple of the 19th-century saintRamakrishna. He was a key figure in the
introduction of the Indian philosophies of Vedanta and Yoga to the Western world[2] and is credited
with raising interfaith awareness, bringing Hinduism to the status of a major world religion during the
late 19th century.[3] He was a major force in the revival of Hinduism in India, and contributed to the
concept of nationalism in colonial India.[4] Vivekananda founded the Ramakrishna Math and
the Ramakrishna Mission.[2] He is perhaps best known for his inspiring speech which began, "Sisters
and brothers of America ...,"[5] 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, 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 as National Youth Day in India.

Early life (18631888)[edit]


Birth and childhood[edit]

(left) Bhuvaneswari Devi (18411911); "I am indebted to my mother for the efflorescence of my knowledge." [6]
Vivekananda
(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)[7] 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.[8] He belonged to a traditional Bengali Kayastha family and was
one of nine siblings.[9] His father, Vishwanath Datta, was an attorney at the Calcutta High
Court.[10][11] Durgacharan Datta, Narendra's grandfather, was a Sanskrit and Persian scholar[12] who
left his family and became a monk at age twenty-five.[13] Bhuvaneswari Devi, was a devout
housewife.[12] The progressive, rational attitude of Narendra's father and the religious temperament of
his mother helped shape his thinking and personality.[14][15]
Narendra was interested spiritually from a young age, and used to meditate before the images of
deities such asShiva, Rama, and Sita.[16] He was fascinated by wandering ascetics and

monks.[15] Narendra 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
demons".[13]

Education[edit]
In 1871 Narendra enrolled at Ishwar Chandra Vidyasagar's Metropolitan Institution, where he studied
until his family moved to Raipur in 1877.[17] In 1879, after his family's return to Calcutta, he received
first-division marks in thePresidency College entrance examination. That year, he was the only
student at his college who received first-division marks.[17] Narendra was an avid reader[18] and was
interested in a wide range of subjects, including philosophy, religion, history, social science, art and
literature.[19] 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
inIndian classical music,[20] and regularly participated in physical exercise, sports and organised
activities.[19]
Narendra studied Western logic, Western philosophy and European history at the General
Assembly's Institution (now known as the Scottish Church College).[21] In 1881 he passed the Fine
Arts examination, and completed a Bachelor of Arts degree in 1884.[22][23] 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.[24][25] He became fascinated
with the evolutionism of Herbert Spencer and corresponded with him,[26][27] translating Spencer's
book Education (1861) into Bengali.[28] While studying Western philosophers, he also learned
Sanskrit scriptures and Bengali literature.[25] 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".[24] Some accounts have called Narendra a shrutidhara (a person with a prodigious
memory).[29][30][31]

Spiritual apprenticeship[edit]
See also: Swami Vivekananda and meditation
Narendra became a member of a Freemasonry lodge and a breakaway faction of the Brahmo
Samaj led by Keshub Chandra Sen and Debendranath Tagore.[21][32][33] His initial beliefs were shaped
by Brahmo concepts, which included belief in a formless God and the deprecation of idolatry.[16][34]
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."[32][28] Not satisfied with his knowledge of philosophy, Narendra wondered if God and religion
could be made a part of one's growing experiences and deeply internalised. He asked several
prominent Calcutta residents if they had come "face to face with God", but none of their answers
satisfied him.[35][23]

With Ramakrishna[edit]
Main article: Relationship between Ramakrishna and Swami Vivekananda
See also: Swami Vivekananda's prayer to Kali at Dakshineswar
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.[34] 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.[36][37][38]

(left) Ramakrishna, guru of Vivekananda (right) Vivekananda in Cossipore 1886

In November 1881,.[a] when Narendra was preparing for his upcoming F. A. examination, Ram
Chandra Dattaaccompanied him to Surendra Nath Mitra's, house where Ramakrishna was invited to
deliver a lecture.[40] At this meeting, Ramakrishna asked young Narendra to sing. Impressed by his
singing talent, he asked Narendra to come to Dakshineshwar.[41] Narendra did not consider this their
first meeting, and neither man mentioned this meeting later.[36]

In late 1881 or early 1882, Narendra went to Dakshineswar with two friends and met
Ramakrishna.[36] This meeting proved to be a turning point in his life.[42] 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.[43]He initially saw Ramakrishna's
ecstasies and visions as "mere figments of imagination"[14] and "hallucinations".[44] As a member of
Brahmo Samaj, he opposed idol worship, polytheism and Ramakrishna's worship of Kali.[45] He even
rejected the Advaita Vedanta of "identity with the absolute" as blasphemy and madness, and often
ridiculed the idea.[44] Narendra tested Ramakrishna, who faced his arguments patiently: "Try to see
the truth from all angles", he replied.[43]
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.[46] He
unsuccessfully tried to find work and questioned God's existence,[47] but found solace in
Ramakrishna and his visits to Dakshineswar increased.[48]
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.[49][50][51] Narendra gradually grew
ready to renounce everything for the sake of realising God, and accepted Ramakrishna as
his Guru.[43]
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.[52] Narendra and several other disciples received ochre robes from
Ramakrishna, forming his first monastic order.[53] He was taught that service to men was the most
effective worship of God.[14][52] Ramakrishna asked him to care for the other monastic disciples, and in
turn asked them to see Narendra as their leader.[54] Ramakrishna died in the early-morning hours of
16 August 1886 in Cossipore.[54][55]

Founding of first Ramakrishna Math at Baranagar[edit]


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.[56] Many returned
home, adopting a Grihastha (family-oriented) way of life.[57] 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" (mdhukar). The math became the first building of
the Ramakrishna Math: the monastery of the monastic order of Ramakrishna.[42] Narendra and other

disciples used to spend many hours in practising meditation and religious austerities every
day.[58] Narendra later reminisced about the early days of the monastery:[59]
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.[60]

Monastic vows[edit]
In December 1886, the mother of Baburam[b] 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.[58] They decided to live their lives as Jesus Christ lived.[58] Narendranath took the
name "Swami Vivekananda".[61]

Travels in India (18881893)[edit]


In 1888, Narendra left the monastery as a Parivrjaka the Hindu religious life of a wandering
monk, "without fixed abode, without ties, independent and strangers wherever they go".[62] His sole
possessions were a kamandalu (water pot), staff and his two favourite books: the Bhagavad
Gita and The Imitation of Christ.[63] Narendra travelled extensively in India for five years, visiting
centres of learning and acquainting himself with diverse religious traditions and social
patterns.[64][65] He developed sympathy for the suffering and poverty of the people, and resolved to
uplift the nation.[64][66] 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.[66]

North[edit]
In 1888 Narendra's first destination was Varanasi, where he visited the places where Gautama
Buddha and Adi Shankara preached[67][68] and met Bengali writer Bhudev Mukhopadhyay and Hindu
saint Trailanga Swami.[69] After meeting Vivekananda, Mukhopadhyay said "Such vast experience
and insight at such an early age! I am sure he will be a great man".[67] Narendra also met Sanskrit
and Vedic scholar Babu Pramadadas Mitra,[70] with whom he corresponded on the interpretation of
Hindu scriptures.[70][69] After leaving Varanasi, he
visited Ayodhya, Lucknow, Agra, Vrindavan, Hathras and Rishikesh.[68] When he was staying in
Vrindavan, one day, he saw a man smoking a hookah. He asked to the man to give him a tobacco
bowl, but the man refused to do so explaining he was a man of lower caste. Narendra initially

accepted his point and started walking, but within few minutes, he started feeling ashamed, as he
had been practising "non-duality of soul" for a long time. He returned to the man, once again
requested him to give him tobacco boil and despite the man's reluctance, he took the hookah from
him and started smoking.[71]

After Ramakrishna's death, in January 1887 Vivekananda (then Narendranath Datta) and eight other disciples of
Ramakrishna took formal monastic vows in Baranagar Math. In 1888, Narendra left the math and began life as a
wandering monk. Both photos were taken at this time.[72]

While on the way to Haridwar, in September 1888,[73] Narendra stayed at Hathras. There in the
railway waiting room Narendra met Sharat Chandra Gupta, a railway station master.[74] Gupta went to
Narendra and asked if he was hungry, to which he got a reply in positive. He took Narendra to his
home. When Narendra asked him what food he was going to offer, Gupta quoted a Persian poem in
reply: "Oh beloved, I shall prepare the most delicious dish with the flesh of my heart".[75] Narendra
told Gupta that he had a great mission in life he wanted to serve his motherland where starvation
and poverty stalk millions of people. He narrated his dream of seeing India regaining her old glory.
During the conversations Gupta asked Narendra if he could help him anyhow. Narendra immediately

replied "Yes, take up the kamandalu and go begging". Gupta understood that he was being asked
to renounce his personal interest for the welfare of many. He decided to renounce the world and
became a disciple of Narendranath.[76] Narendra and Gupta left Hathras together.[76]
After leaving Hathras Narendra and Gupta first went to Haridwar, and from there travelled to
Rishikesh, on foot. Here Narendra initiated Gupta into Sannyasa and was named Swami
Sadananda.[77][78] Gupta was the directly initiated monastic disciple of Vivekananda.[77] Vivekananda
called him "the child of my spirit".[79]
Meeting with Pavhari Baba[edit]
See also: Pavhari Baba Meeting with Swami Vivekananda
Between 1888 and 1890, Narendra visited Vaidyanath and Allahabad. In January 1890 he went from
Allahabad toGhazipur and met Pavhari Baba,[65][80] an Advaita Vedanta ascetic who spent much of his
time in meditation.[81] At the time he suffered from lumbago,[80] and it was becoming impossible for
him to move or sit in meditation.[82] After meeting Baba, Narendra wanted to become his disciple and
Baba asked him to stay a few more days at Ghazipur. However, the night before his initiation
Narendra had a dream in which Ramakrishna looked at him with a melancholy face. This dream
convinced Narendra that no one other than Ramakrishna could be his teacher, and he abandoned
the idea of becoming Baba's disciple.[83]

Return to Baranagar Math and Himalayan journey (189091)[edit]


During the first half of 1890, after the deaths of fellow Ramakrishna disciples Balaram Bose and
Suresh Chandra Mitra, Narendra returned to Baranagar Math because of ill health and to arrange for
the math's financial support.[84] After finishing his work in July, he left the math[74] (accompanied by
fellow monk Swami Akhandananda) for the Himalayas.
This constituted the first phase of a journey which would bring Narendra to the West.[74][85] He visited
the sacred sites of Nainital, Almora, Srinagar, Dehradun, Rishikesh andHaridwar. During these
travels, he met Swami Brahmananda, Saradananda, Turiyananda and Advaitananda. They stayed
at Meerut for several days engaged in meditation, prayer and study of the scriptures. At the end of
January 1891, Narendra left his fellows and travelled to Delhi.[85][86]

Rajputana (1891)[edit]
See also: Ajit Singh of Khetri Relationship with Swami Vivekananda
After visiting historical sites at Delhi, Narendra started his travel towards Rajputana. In these days,
he drew inspiration from the words of the Gautama Buddha [87][88][89]
Go forward without a path,
Fearing nothing, caring for nothing!
Wandering alone, like the rhinoceros!
Even as a lion, not trembling at noises,
Even as the wind, not caught in the net,

Even as the lotus leaf, untainted by water,


Do thou wander alone, like the rhinoceros!
In February 1891, he first went to Alwar, where he was warmly welcomed by the Hindus and the
Muslims.[89] There he told a Muslim religion scholar that one significant feature of the Quran is,
though it was written a thousand years ago, the book was free from "interpolation" and retained its
original purity.[90] When Narendra met the Mangal Singh, the king of Alwar, who was Westernised in
his outlooks. Singh asked Narendra questions and ridiculed Hindu idol worship. Narendra attempted
to explain to him that that worship of the Hindus are symbolic worship, but failed to make the king
understand. Then Narendra saw a painting hanging on the wall, it was the a painting of the Singh's
deceased father and asked him to spit on it. Singh became angry and retorted how he could spit on
his father. Narendra explained, though it was just a painting, not the king himself, it reminds
everybody about the king, similarly an idol worshipped by a Hindu is actually a symbolic worship of
the Supreme.[91][90]
From Alwar, Narendra went to Jaipur, where he studied Panini's Ashtadhyayi with a Sanskrit scholar.
Narendra then went to Ajmer, where he visited the palace of Akbar and theDargah Sharif. At Mount
Abu he met Raja Ajit Singh of Khetri, who became an ardent devotee and supporter.[92] Swami
Tathagatananda, a senior monk in the Ramakrishna Order, wrote of their relationship:
... Vivekananda's friendship with Maharaja Ajit Singh of Khetri was enacted against the backdrop of
Khetri, a sanctified town in Northern Rajasthan, characterized by its long heroic history and
independent spirit. Destiny brought Swamiji and Ajit Singh together on 4 June 1891 at Mount Abu,
where their friendship gradually developed through their mutual interest in significant spiritual and
secular topics. The friendship intensified when they travelled to Khetri and it became clear that theirs
was the most sacred friendship, that of a Guru and his disciple.[93]
At Khetri Narendra delivered discourses to the Raja, became acquainted with pandit Ajjada
Adibhatla Narayana Dasu and studied the Mahbhya on the sutras of Panini. After two-and-a-half
months there, in October 1891 he left for Maharastra.[66][94]

West (18911892)[edit]
Narendra visited Ahmedabad, Wadhwan and Limbdi; at the former, he completed his studies of
Islamic and Jain cultures.[66] At Limbdi he met Thakur Saheb Jaswant Singh, who had been to
England and America. From him, Narendra first got the idea of going to the West to preach Vedanta.
He visited Junagadh and was the guest of Haridas Viharidas Desai, diwan of the state, who was so
charmed by his company that every evening he and all the state officials conversed with Narendra
until late at night. Narendra also visitedGirnar, Kutch, Porbander, Dwaraka, Palitana, Nadiad, Nadiad
ni haveli and Baroda. He remained for nine months at Porbander, furthering his philosophical and
Sanskrit studies with learned pandits.[66]

Narendra's next destinations included Mahabaleshwar, Pune, Khandwa and Indore. At Kathiawar he
heard of the 1893 Parliament of the World's Religions, and was urged by his followers to attend it.
After a brief stay in Bombay in July 1892, he met Bal Gangadhar Tilak during a train journey.[95] After
staying with Tilak for a few days in Pune,[96] Narendra travelled to Belgaum in October 1892 and
to Panaji and Margao in Goa, spending three days at Rachol Seminary (the oldest convent in Goa,
with rare religious manuscripts and printed works in Latin) studying Christian theological works.[97]

South (18921893)[edit]
Narendra later travelled to Bangalore, where he became acquainted with K. Seshadri Iyer (diwan of
the Mysore state). Iyer described Narendra as "a magnetic personality and a divine force which were
destined to leave their mark on the history of his country". Iyer introduced him to the Maharaja (king)
of Mysore Chamaraja Wodeyar. Wodeyar invited Narendra to stay in his palace as a guest.[98][99] The
maharaja gave Narendra a letter of introduction to the diwan of Cochin and a railway ticket.[100]
From Bangalore, Narendra visited Trissur, Kodungalloor and Ernakulam. At Ernakulam he
met Chattampi Swamikal, a contemporary of Narayana Guru, in early December 1892.[101] From
Ernakulam, Narendra travelled to Trivandrum, Nagercoil and reached Kanyakumari on foot on
Christmas Eve 1892.[102] At Kanyakumari, Narendra meditated on the "last bit of Indian rock" (later
known as the Narendra Rock Memorial). At Kanyakumari, Narendra had a "vision of one India" (the
"Kanyakumari resolve of 1892").[103] He wrote:
"At Cape Camorin sitting in Mother Kumari's temple, sitting on the last bit of Indian rockI hit upon a
plan: We are so many sanyasis wandering about, and teaching the people metaphysicsit is all
madness. Did not our Gurudeva use to say, 'An empty stomach is no good for religion?' We as a
nation have lost our individuality and that is the cause of all mischief in India. We have to raise the
masses."[103][104]
From Kanyakumari, Narendra visited Madurai and had meetings with the Raja of Ramnad Bhaskara
Sethupathi (to whom he had a letter of introduction). During his meetings, he had extensive
discussions on Hindu philosophy with eminent scholars like Mahavidwan R. Raghava Iyengar. The
raja became his disciple, urging him to attend the Parliament of Religions in Chicago. From Madurai,
Narendra visited Rameswaram, Pondicherry and Madras; there, he met some of his disciples,
specially Alasinga Perumal (who played important roles in collecting funds for his voyage to America
and later establishing the Ramakrishna Mission in Madras).[105] Perumal went door to door in hopes
of getting money for Narendra's travel.[106] With funds collected by his Madras disciples, the kings of
Mysore, Ramnad, Khetri, diwans and other followers, Narendra left Bombay for Chicago on 31 May
1893 with the name "Vivekananda" which was suggested by Ajit Singh of Khetri.[104] The name
"Vivekananda" meant "the bliss of discerning wisdom".[107]

First visit to the West (18931897)[edit]

Vivekananda started his journey to the West on 31 May 1893[108] and visited several cities in Japan
(including Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo),[109] China and Canada en route to
the United States,[108] reaching Chicago on 30 July 1893.[110][108] However, he was disappointed to
learn that no one without credentials from a bona fideorganisation would be accepted as a delegate.
Vivekananda contacted Professor John Henry Wright of Harvard University, who invited him to
speak at Harvard.[111] 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".[112] 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".[112]

Parliament of the World's Religions[edit]


Main article: Swami Vivekananda at the Parliament of the World's Religions (1893)

(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

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.[113][114][115] On this day, Vivekananda gave a brief
speech representing India and Hinduism.[116] He was initially nervous, bowed to Saraswati (the Hindu
goddess of learning) and began his speech with "Sisters and brothers of America!".[117][115] At these
words, Vivekananda received a two-minute standing ovation from the crowd of seven
thousand.[118] 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".[119] 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."[119]Despite the brevity of his speech, it voiced the spirit and sense of
universality of the parliament.[119][120]
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".[117] 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".[121] American newspapers reported
Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and
influential man in the parliament".[122] The Boston Evening Transcript reported that Vivekananda was
"a great favourite at the parliament... if he merely crosses the platform, he is applauded".[123] He
spoke several more times at the Parliament 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.[124] He soon
became known as a "handsome oriental" and made a huge impression as an orator.[125]

Lecture tours in the U.S. and England[edit]


"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." [126]

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".[125] 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.[127] By spring 1895 his busy, tiring schedule had affected his health.[128] 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.[128]
During his first visit to the West he travelled to England twice, in 1895 and 1896, lecturing
successfully there.[129] In November 1895 he met Margaret Elizabeth Noble an Irish woman who
would become Sister Nivedita.[128] During his second visit to England in May 1896 Vivekananda

met Max Mller, a noted Indologist from Oxford University who wrote Ramakrishna's first biography
in the West.[120] From England, Vivekananda visited other European countries. In Germany he
met Paul Deussen, another Indologist.[130] 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.[128]

Left: Vivekananda in Greenacre, Maine (August 1894).[131] Right: Vivekananda at Mead sisters house, South
Pasadena in 1900.

Vivekananda attracted followers and admirers in the U.S. and Europe, including Josephine
MacLeod, William James, Josiah Royce, Robert G. Ingersoll, Nikola Tesla, Lord Kelvin, Harriet
Monroe, Ella Wheeler Wilcox,Sarah Bernhardt, Emma Calv and Hermann Ludwig Ferdinand von
Helmholtz.[14][128][130][132] He initiated several followers : Marie Louise (a French woman) became Swami
Abhayananda, and Leon Landsberg became Swami Kripananda,[133] so that they could continue the
work of the mission of the Vedanta Society. This society even to this day is filled with foreign
nationals and is also located in Los Angeles.[134] During his stay in Los Angeles, Vivekananda built a
retreat to house Vedanta students. He called it Peace retreat orSanti Asrama.[135] The American
headquarters of the Vedanta Society (one of the twelve) in USA is located in Los Angeles. There is
also a Vedantha Press in Hollywood which publishes Hindu scriptures and texts in

English. [136] Christina Greenstidel of Detroit was also initiated by Vivekananda with a mantra and she
became Sister Christine,[137] and they established a close fatherdaughter relationship.[138]
From the West, Vivekananda revived his work in India. He regularly corresponded with his followers
and brother monks,[c] offering advice and financial support. His letters from this period reflect his
campaign of social service,[139] and were strongly worded.[140] He wrote to Swami 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".[141][142] In 1895, Vivekananda founded the periodicalBrahmavadin to teach the
Vedanta.[143] Later, Vivekananda's translation of the first six chapters of The Imitation of Christ was
published in Brahmavadin in 1889.[144] 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 fromNaples on 30 December 1896.[145] 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.[128][146]

Back in India (18971899)[edit]


The ship from Europe arrived in Colombo, Sri Lanka on 15 January 1897,[145] 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 andMadras, 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.[145] 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.[147]

(left) Vivekananda at Chennai 1897 (right) Advaita Ashrama, Mayavati (a branch of theRamakrishna 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,[148][149] and its governing body consists of the trustees of
the Ramakrishna Math (which conducts religious work).[150] Both Ramakrishna Math and
Ramakrishna Mission have their headquarters at Belur Math.[120][151] 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.[152] That year, famine-relief work was begun by Swami Akhandananda in
the Murshidabad district.[120][150]
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".[153][154][155] He visited the Punjab, attempting to mediate an
ideological conflict between Arya Samaj (a reformist Hindu movement) and sanatan (orthodox
Hindus).[156] After brief visits to Lahore,[150] 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 BhavaBandhana", a prayer song dedicated to Ramakrishna, in
1898.[157]

Second visit to the West and final years (18991902)[edit]


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)

Despite declining health, Vivekananda left for the West for a second time in June
1899[158] 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.[159] He then
went to Paris for the Congress of Religions in 1900.[160] His lectures in Paris concerned the worship of
the lingam and the authenticity of the Bhagavad Gita.[159] Vivekananda then visitedBrittany,
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.[159]
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 U.S. 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.[161] Declining health (includingasthma, diabetes and
chronic insomnia) restricted his activity.[162]

Death[edit]
On 4 July 1902 (the day of his death)[163] 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,[164][165] later discussing with colleagues a planned Vedic college in the Ramakrishna
Math. At seven p.m. Vivekananda went to his room, asking not to be disturbed;[164] he died at
9:10 p.m. while meditating.[166] According to his disciples, Vivekananda attained m h s mdhi;[167] the
rupture of a blood vessel in his brain was reported as a possible cause of death.[168]His disciples
believed that the rupture was due to his brahmarandhra (an opening in the crown of his head) being

pierced when he attained mahasamdhi. Vivekananda fulfilled his prophecy that he would not live
forty years. [169] He was cremated on a sandalwood funeral pyre on the bank of the Ganges in Belur,
opposite where Ramakrishna was cremated sixteen years earlier.[170]

Teachings and philosophy[edit]


Main article: Teachings and philosophy of Swami Vivekananda
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Vivekananda believed that a country's future depends on its people, and his teachings focused on
human development.[171] He wanted "to set in motion a machinery which will bring noblest ideas to
the doorstep of even the poorest and the meanest".[172]Vivekananda believed that the essence of
Hinduism was best expressed in the Vedanta philosophy, based on Adi Shankara's interpretation.
He summarised the Vedanta as follows:[173]
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 philosophyby one,
or more, or all of theseand be free.
This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but
secondary details.
Vivekananda linked morality with control of the mind, seeing truth, purity and unselfishness as traits
which strengthened it.[174] He advised his followers to be holy, unselfish and to have raddh (faith).
Vivekananda supported brahmacharya (celibacy),[175]believing it the source of his physical and
mental stamina and eloquence.[176] 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 way great
spiritual giants are produced".[177]

Influence and legacy[edit]


Main article: Influence and legacy of Swami Vivekananda
Vivekananda revitalised Hinduism within and outside India, and was the principal reason for the
enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-

improvement in the West.[178] Agehananda Bharati explained, "...modern Hindus derive their
knowledge of Hinduism from Vivekananda, directly or indirectly".[179] Vivekananda espoused the idea
that all sects within Hinduism (and all religions) are different paths to the same goal.[180] However, this
view has been criticised as an oversimplification of Hinduism.[180]

(left) Vivekananda statue near the Gateway of India, Mumbai


(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".[181] Vivekananda drew attention to the extent of poverty in the country, and maintained that
addressing such poverty was a prerequisite for national awakening.[182] His nationalistic ideas
influenced many Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who
awakened India spiritually.[183] 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".[184]

The first governor-general of independent India, Chakravarti Rajagopalachari, said "Vivekananda


saved Hinduism, saved India".[185] According to Subhas Chandra Bose, a proponent of armed
struggle for Indian independence, Vivekananda was "the maker of modern India";[186] for Gandhi,
Vivekananda's influence increased Gandhi's "love for his country a thousandfold". Vivekananda
influenced India's independence movement;[187] his writings inspired freedom fighters such as Netaji
Subhas Chandra Bose, Aurobindo Ghose, Bal Gangadhar Tilak and Bagha Jatinand intellectuals
such as Aldous Huxley, Christopher Isherwood, Romain Rolland.[188] Many years after Vivekananda's
death Rabindranath Tagore told French Nobel laureateRomain Rolland,[189] "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 Hndel
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!"[190]
Jamsetji Tata was inspired by Vivekananda to establish the Indian Institute of Science, one of India's
best-known research universities.[155] Abroad, Vivekananda communicated with orientalist Max
Mller, 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

he P li men of Religions, 11 Sep embe 1893 is Wo ld B o he hood D y.[191][192] In

September 2010, India's Finance Ministry highlighted the relevance of Vivekananda's teachings and
values to the modern economic environment. The Union Finance Minister Pranab
Mukherjee approved in principle the Swami Vivekananda Values Education Project at a cost of

billion (US$16 million), with objectives including involving youth with competitions, essays,
discussions and study circles and publishing Vivekananda's works in a number of languages.[193] In
2011, the West Bengal Police Training College was renamed the Swami Vivekananda State Police
Academy, West Bengal.[194] The state technical university in Chhattisgarh has been named the
Chhattisgarh Swami Vivekananda Technical University.[195] In 2012, theRaipur airport was
renamed Swami Vivekananda Airport.[196]
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.[197] 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.[198]

Literary works[edit]

(left) Lectures from Colombo to Almora front cover 1897 edition


(right) Vedanta Philosophy An address before the Graduate Philosophical Society 1901 cover page

Vivekananda was a powerful orator and writer in English and Bengali;[199] most of his published works
were compiled from lectures given around the world. He was a singer and a poet,[200] "A singer, a
painter, a wonderful master of language and a poet, Vivekananda was a complete artist." composing
many songs and poems (including his favourite, "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.
Bartaman Bharat meaning "Present Day India" [201] 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.[202] In

this essay his refrain to the readers was to honour and treat every Indianas a brother irrespective of
whether he was born poor or in lower caste.[203]

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