Swami Vivekananda: Difference between revisions
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#REDIRECT [[Vivekananda]] |
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{{Infobox Hindu leader |
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|name= Swami Vivekananda |
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|image=Swami Vivekananda-1893-09-signed.jpg |
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|caption= <small> Swami Vivekananda in [[Chicago]], 1893 <br> |
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On the photo, Vivekananda has written in Sanskrit (in Bengali script), : "One infinite pure and holy—beyond thought beyond qualities I bow down to thee" - Swami Vivekananda </small> |
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|birth-date= {{Birth date|1863|1|12|df=y}} |
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|birth-place= [[Calcutta]], [[Bengal Presidency]], [[British Raj|British India]] |
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|birth-name= Narendranath Dutta |
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|death-date= {{death date and age|1902|7|4|1863|1|12|df=y}} |
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|death-place= [[Belur Math]] near [[Kolkata]] |
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|guru= [[Ramakrishna Paramahamsa]] |
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|philosophy= |
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|honors= |
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|quote = Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.<ref>''The Complete works of Swami Vivekananda'', Addresses at The Parliament of Religions, "[[s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of Religions/Paper on Hinduism|Paper on Hinduism]]"</ref> |
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|footnotes= |
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}} |
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'''Swami Vivekananda''' ({{lang-bn|স্বামী বিবেকানন্দ}}, ''Shami Bibekānondo'') (January 12, 1863–July 4, 1902), born '''Narendranath Dutta'''<ref name="Jestice"> |
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{{cite book |
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| last = Jestice |
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| first = Phyllis G. |
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| title = Holy People of the World |
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| publisher = ABC-CLIO |
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| year = 2003 |
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| pages = 899 |
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}} |
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</ref> is the chief disciple of the 19th century mystic [[Ramakrishna|Sri Ramakrishna Paramahamsa]] and the founder of [[Ramakrishna Mission]].<ref name="Feuerstein"> |
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{{cite book |
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| last = Georg |
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| first = Feuerstein |
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| authorlink = Georg Feuerstein |
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| coauthors = |
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| title = The Yoga Tradition |
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| publisher = Motilal Banarsidass |
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| year = 2002 |
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| location = |
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| page = 600 |
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}} |
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</ref> He is considered a key figure in the introduction of [[Vedanta]] and [[Yoga]] in Europe and America<ref name="Feuerstein"/> and is also credited with raising interfaith awareness, bringing [[Hinduism]] to the status of a world religion during the end of the 19th century.<ref name="clarke"> |
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{{cite book |
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| last = Clarke |
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| first = Peter Bernard |
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| title = New Religions in Global Perspective |
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| publisher = Routledge |
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| year = 2006 |
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| page = 209 |
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}} |
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</ref> Vivekananda is considered to be a major force in the [[Hindu reform movements|revival]] of [[Hinduism]] in modern India.<ref name="prl"> |
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{{cite book |
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| last = Von Dehsen |
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| first = Christian D. |
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| authorlink = |
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| coauthors = |
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| title = Philosophers and Religious Leaders |
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| publisher = Greenwood Publishing Group |
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| year = 1999 |
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| page = 191 |
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}} |
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</ref> He is best known for his inspiring speech beginning with "sisters and brothers of America",<ref> |
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{{Citation |
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| last = Vivekananda |
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| first = Swami |
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| author-link = Swami Vivekananda |
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| title = Response to Welcome |
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| place = Parliament of Religions, Chicago |
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| year = 11th September, 1893 |
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| url = http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_1/Addresses_at_The_Parliament_of_Religions/Response_to_Welcome |
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}} |
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</ref><ref> |
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{{cite book |
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| author = Harshvardhan Dutt |
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| title = Immortal Speeches |
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| page = 121 |
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| year = 2005 |
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}} |
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</ref> through which he introduced Hinduism at the [[Parliament of the World's Religions]] at [[Chicago]] in 1893.<ref name="Jestice"/> |
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Swami Vivekananda was born in an aristocratic [[Bengali]] family of [[Calcutta]] in 1863. His parents influenced the Swami's thinking–the father by his [[rational]] mind and the mother by her [[religious]] temperament. From his childhood, he showed inclination towards [[spirituality]] and [[God realization]]. While searching for a man who could directly demonstrate the reality of God, he came to Ramakrishna and became his [[Apprenticeship|disciple]]. As a [[guru]], Ramakrishna taught him ''[[Advaita Vedanta]]'' and that all religions are true, and service to man was the most effective worship of God. After the death of his Guru, Vivekananda became a wandering monk, touring the [[Indian subcontinent]] and getting a first-hand account of India's condition. He later sailed to [[Chicago]] and represented India as a delegate in the 1893 Parliament of World Religions. An eloquent speaker, Vivekananda was invited to several forums in United States and spoke at universities and clubs. He conducted several public and private lectures, disseminating [[Vedanta]], [[Yoga]] and [[Hinduism]] in America, England and a few other countries in Europe. He also established [[Vedanta Society|Vedanta societies]] in America and England. He later sailed back to India and in 1897 founded the [[Ramakrishna Math]] and [[Ramakrishna Mission]], a philanthropic and spiritual organization. |
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==Biography== |
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=== Birth and Childhood === |
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[[Image:Bhuvaneshwari-Devi-1841-1911.jpg|thumb|right|Bhuvaneshwari Devi (1841-1911).<br/> "I am indebted to my mother for the efflorescence of my knowledge."<ref>{{Harvnb|Eastern and Western disciples|2006a|p=21}}</ref>—Vivekananda]] |
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Swami Vivekananda was born in Shimla Pally, Calcutta at 6:33 a.m on Monday, 12 January 1863, during the of [[Sankranthi|Makra Sankranti]] festival<ref name="losv_11">{{Harvnb|Eastern and Western disciples|2006a|p=11}}</ref> and was given the name Narendranath Dutta.<ref name="GLWT-p.20"/> His father Vishwanath Dutta was an [[Lawyer|attorney]] of [[Calcutta High Court]]. He was considered generous, and had a liberal and progressive outlook in social and religious matters.<ref>{{Harvnb|Amiya Sen|2003|p=19}}</ref> His mother Bhuvaneshwari Devi was pious and had practiced austerities and prayed to ''Vireshwar [[Shiva]]'' of [[Varanasi]] to give her a son. She reportedly had a dream in which Shiva rose from his [[meditation]] and said that he would be born as her son.<ref name="losv_11"/> |
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Narendranathji's thinking and personality were influenced by his parents—the father by his rational mind and the mother by her religious temperament.<ref name="sn">{{Harvnb|Nikhilananda|1964}}</ref><ref name="asen_p20">{{Harvnb|Amiya Sen|2003|p=20}}</ref> From his mother he learnt the power of self-control.<ref name="asen_p20"/> One of the sayings of his mother Narendra quoted often in his later years was, "Remain pure all your life; guard your own honor and never transgress the honor of others. Be very tranquil, but when necessary, harden your heart."<ref name="GLWT-p.20">{{cite book | author = Swami Chetanananda | title = God lived with them | page = 20 | chapter = Swami Vivekananda }}</ref> He was reportedly adept in meditation and could reportedly enter the state of ''[[samadhi]]''.<ref name="asen_p20"/> He reportedly would see a light while falling asleep and he reportedly had a vision of [[Buddha]] during his [[meditation]].<ref>{{cite book|last=Biswas|first=Arun Kumar |title=Buddha and Bodhisattva|publisher=Cosmo Publications|year=1987|page=19}}</ref> During his childhood, he had a great fascination for wandering ascetics and monks.<ref name="asen_p20"/> |
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Narendranath had varied interests and a wide range of scholarship in philosophy, history, the social sciences, arts, literature, and other subjects.<ref name="Tapan-628"/> He evinced much interest in scriptural texts, ''[[Vedas]]'', the ''[[Upanishads]]'', ''[[Bhagavad Gita]]'', ''[[Ramayana]]'', ''[[Mahabharata]]'' and the ''[[Puranas]]''. He was also well versed in [[classical music]], both vocal and instrumental and is said to have undergone training under two [[Ustad]]s, Beni Gupta and Ahamad Khan.<ref>{{Harvnb|Amiya Sen|2003|p=21}}</ref> Since boyhood, he took an active interest in physical exercise, sports, and other organizational activities.<ref name="Tapan-628">{{cite book|last=Arrington|first=Robert L. |coauthors=Tapan Kumar Chakrabarti|title=A Companion to the Philosophers|publisher=Blackwell Publishing|year=2001|page=628|chapter=Swami Vivekananda}}</ref> Even when he was young, he questioned the validity of superstitious customs and discrimination based on [[caste]]<ref name = "Early Years">[http://www.ramakrishnavivekananda.info/vivekananda_biography/02_early_years.htm Early Years]</ref> and refused to accept anything without rational proof and pragmatic test.<ref name="sn"/> |
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=== College and Brahmo Samaj === |
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Narendranath started his education at home, later he joined the Metropolitan Institution of [[Ishwar Chandra Vidyasagar]] in 1871<ref>{{Harvnb|Banhatti|1995|p=4}}</ref> and in 1879 he passed the entrance examination for [[Presidency College, Calcutta]], entering it for a brief period and subsequently shifting to [[Scottish Church College, Calcutta|General Assembly's Institution]].<ref name="asen_12-14">{{Harvnb|Amiya Sen|2006|pp=12–14}}</ref> During the course, he studied western [[logic]], [[western philosophy]] and [[history of Europe]]an nations.<ref name = "Early Years"/> In 1881 he passed the Fine Arts examination and in 1884 he passed the [[Bachelor of Arts]].<ref name="autogenerated1">{{Harvnb|Amiya Sen|2003|pp=104–105}}</ref><ref>{{cite book|last=Pangborn|first=Cyrus R.|coauthors=Bardwell L. Smith|title=Hinduism: New Essays in the History of Religions|publisher=Brill Archive|year=1976|page=106|chapter=The Ramakrishna Math and Mission|quote=Narendra, son of a Calcutta attorney, student of the intellectually most demanding subjects in arts and sciences at Scottish Church College.}}</ref> |
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Narendranath is said to have studied the writings of [[David Hume]], [[Immanuel Kant]], [[Johann Gottlieb Fichte]], [[Baruch Spinoza]], [[Georg W. F. Hegel]], [[Arthur Schopenhauer]], [[Auguste Comte]], [[Herbert Spencer]], [[John Stuart Mill]], and [[Charles Darwin]].<ref name="dhar_53"/><ref name="Malagi-36-37">{{cite book|last=Malagi|first=R.A.|coauthors=M.K.Naik|title=Perspectives on Indian Prose in English|publisher=Abhinav Publications|year=2003|pages=36–37|chapter=Stirred Spirit: The Prose of Swami Vivekananda}}</ref> Narendra became fascinated with the [[Evolutionism]] of Herbert Spencer, and translated Spencer's book on ''Education'' into Bengali for [[Gurudas Chattopadhyaya]], his publisher. Narendra also had correspondence with Herbert Spencer for some time.<ref>{{Harvnb|Prabhananda|2003|p=233}}</ref><ref>{{Harvnb|Banhatti|1995|pp=7–9}} "Vivekananda is said to have offered, in a letter to Herbert Spencer, some criticism of the celebrated philosopher's speculations, which the aged stalwart is said to have appreciated."</ref> Alongside his study of Western philosophers, he was thoroughly acquainted with Indian Sanskrit scriptures and many Bengali works.<ref name="Malagi-36-37" /> According to his professors, student Narendranath was a prodigy. Dr. William Hastie, the principal of Scottish Church College, where he studied during 1881-84,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."<ref name="dhar_53">{{Harvnb|Dhar|1976|p=53}}</ref> He was regarded as a ''srutidhara''—a man with prodigious memory.<ref>Swami Vivekananda By N.L. Gupta, p.2</ref><ref name="dhar_59">{{Harvnb|Dhar|1976|p=59}}</ref> After a discussion with Narendranath, Dr. [[Mahendralal Sarkar]] reportedly said, "I could never have thought that such a young boy had read so much!"<ref>{{cite book|last=Dutta|first=Mahendranath|title=Sri Sri Ramakrishner Anudhyan|editor=Dhirendranath Basu|edition=6th|page=89}}</ref> |
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Narendranath became the member of a [[Freemason]]'s lodge and the breakaway faction from the [[Brahmo Samaj]] led by [[Keshab Chunder Sen]] another Freemason.<ref name="asen_12-14"/> His initial beliefs were shaped by Brahmo concepts, which include belief in a formless God and deprecation of the [[idolatry|worship of idols]].<ref>{{cite book|last=Bhuyan|first= P. R. |title=Swami Vivekananda|publisher=Atlantic Publishers & Distributors|year=2003|page=5}}</ref> Not satisfied with his knowledge of Philosophy, he wondered if God and religion could be made a part of one's growing experiences and deeply internalized. Narendra went about asking prominent residents of contemporary Calcutta whether they had come "face to face with God".<ref>{{Harvnb|Amiya Sen|2006|pp=12–13}}</ref> but could not get answers which satisfied him.<ref>{{cite book|last=Pangborn|first=Cyrus R.|coauthors=Bardwell L. Smith|title=Hinduism: New Essays in the History of Religions|publisher=Brill Archive|year=1976|page=106|chapter=The Ramakrishna Math and Mission}}</ref> |
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His first introduction to [[Ramakrishna]] occurred in a literature class in [[Scottish Church College|General Assembly's Institution]], when he heard Principal Reverend W. Hastie lecturing on [[William Wordsworth]]'s poem ''The Excursion'' and the poet's nature-[[mysticism]].<ref> |
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{{cite news |
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| last = Joseph |
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| first = Jaiboy |
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| title = Master visionary |
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| publisher = The Hindu |
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| date = 002-06-23 |
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| url = http://www.hinduonnet.com/thehindu/mag/2002/06/23/stories/2002062300310400.htm |
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| accessdate = 2008-10-09 |
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}} |
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</ref> In the course of explaining the word ''[[trance]]'' in the poem, Hastie told his students that if they wanted to know the real meaning of it, they should go to Ramakrishna of [[Dakshineswar]]. This prompted some of his students, including Narendranath to visit Ramakrishna.<ref name="asen_12-14"/><ref name="jm_pb"> |
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{{cite journal |
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| last = Mukherjee |
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| first = Dr. Jayasree |
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| title = Sri Ramakrishna's Impact on Contemporary Indian Society |
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| journal = Prabuddha Bharatha |
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| month = May | year = 2004 |
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| url = http://www.eng.vedanta.ru/library/prabuddha_bharata/sri_ramakrishna%27s_impact_on_contemporary_indian_society_may04.php |
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| accessdate = 2008-09-04}} |
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</ref><ref>{{cite book | author = Swami Chetanananda | title = God lived with them | page = 22 | quote = Hastie said, 'I have known only one person, who has realized that blessed state, and he is Ramakrishna of Dakshineswar. You will understand it better if you visit this saint.'}}</ref> |
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===With Ramakrishna=== |
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[[File:Ramakrishna at studio.jpg|thumb|right|Ramakrishna Paramahamsa]] |
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{{Quote box|quote=<small>"The magic touch of the Master that day immediately brought a wonderful change over my mind. I was astounded to find that really there was nothing in the universe but God! … everything I saw appeared to be Brahman. … I realized that I must have had a glimpse of the ''[[Advaita]]'' state. Then it struck me that the words of the scriptures were not false. Thenceforth I could not deny the conclusions of the ''Advaita'' philosophy."<ref>{{cite book|last=Mannumel|first=Thomas |title= The Advaita of Vivekananda: A Philosophical Appraisal|page=17}}</ref></small>|width=20%|align=right|}} |
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His meeting with [[Ramakrishna Paramahamsa]] in November 1881 proved to be a turning point in his life.<ref name="Prabha-2003-232">{{Harvnb|Prabhananda|2003|p=232}}</ref> About |
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this meeting, Narendranath said, "He [Ramakrishna] looked just like an ordinary man, |
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with nothing remarkable about him. He used the most simple language and |
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I thought 'Can this man be a great teacher?'– I crept near to him and asked him the question |
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which I had been asking others all my life: 'Do you believe in God, Sir?' 'Yes,' he replied. |
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'Can you prove it, Sir?' 'Yes.' 'How?' 'Because I see Him just as I see you here, only in a much intenser sense.' |
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That impressed me at once. […] I began to go to that man, day after day, and I actually saw that religion |
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could be given. One touch, one glance, can change a whole life."<ref name="Prabha-2003-232"/><ref>{{cite book|last=Vivekananda|first=Swami|title=The Complete Works of Swami Vivekananda|publisher=Advaita Ashrama|volume=4|pages=178–179|chapter=My Master|url=http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discourses/My_Master}}</ref> |
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Even though Narendra did not accept Ramakrishna as his guru initially and revolted against his ideas, he was attracted by his personality and visited him frequently.<ref name="G.S.B-10-13">{{Harvnb|Banhatti|1995|pp=10–13}}</ref> He initially looked upon on Ramakrishna's ecstasies and visions as, "mere figments of imagination",<ref name="sn"/> "mere hallucinations".<ref name="rr_naren"> |
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{{cite book |
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| last = Rolland |
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| first = Romain |
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| title = The Life of Ramakrishna |
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| year = 1929 |
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| pages = 169–193 |
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| chapter = Naren the Beloved Disciple |
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}} |
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</ref> As a member of Brahmo samaj, he revolted against idol worship and polytheism, and Ramakrishna's worship of Kali.<ref>{{cite book|last=Arora|first=V. K. |title=The social and political philosophy of Swami Vivekananda|publisher=Punthi Pustak|year=1968|pages=4|chapter=Communion with Brahmo Samaj}}</ref> He even rejected the ''[[Advaita Vedanta|Advaitist Vedantism]]'' of identity with absolute as blasphemy and madness, and often made fun of the concept<ref name="rr_naren"/> |
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Though Narendra could not accept Ramakrishna and his visions, he could not neglect him either. It had always been in Narendra's nature to test something thoroughly before he would accept it. He tested Ramakrishna, who never asked Narendra to abandon reason, and faced all of Narendra's arguments and examinations with patience—"Try to see the truth from all angles" was his reply.<ref name="G.S.B-10-13"/> During the course of five years of his training under Ramakrishna, Narendra was transformed from a restless, puzzled, impatient youth to a mature man who was ready to renounce everything for the sake of God-realization. In time, Narendra accepted Ramakrishna as guru, and when he accepted, his acceptance was whole-hearted and with complete surrendering as disciple.<ref name="G.S.B-10-13"/> |
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In 1885 Ramakrishna suffered from [[Head and neck cancer|throat cancer]] and he was shifted to Calcutta and later to [[Cossipore]]. Vivekananda and his brother [[Disciples of Ramakrishna|disciples]] took care of Ramakrishna during his final days. Vivekananda's spiritual education under Ramakrishna continued there. At Cossipore, Vivekananda reportedly experienced ''[[Nirvikalpa Samadhi]]''.<ref>{{cite book|last=Isherwood|first= Christopher |title=Meditation and Its Methods According to Swami Vivekananda|publisher=Vedanta Press|year=1976|page=20}}</ref> During the last days of Ramakrishna, Vivekananda and some of the other disciples received the ochre monastic robes from Ramakrishna, which formed the first monastic order of Ramakrishna.<ref> |
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{{cite book |
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| author = Cyrus R. Pangborn |
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| title = Hinduism: New Essays in the History of Religions |
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| chapter = The Ramakrishna Math and Mission |
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| page = 98 |
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}}</ref> Vivekananda was taught that service to men was the most effective worship of God.<ref name="sn"/><ref>{{cite book|last=Isherwood|first= Christopher |title=Meditation and Its Methods According to Swami Vivekananda|publisher=Vedanta Press|year=1976|page=20 | quote = He realized under the impact of his Master that all the living beings are the embodiments of the 'Divine Self'...Hence, service to God can be rendered only by service to man.}}</ref> It is reported that when Vivekananda doubted Ramakrishna's claim of ''[[avatara]]'', Ramakrishna reportedly said, "He who was [[Rama]], He who was [[Krishna]], He himself is now Ramakrishna in this body."<ref name="life_sw_vol1">{{Harvnb|Eastern and Western disciples|2006a|p=183}}</ref> During his final days, Ramakrishna asked Vivekananda to take care of other monastic disciples and in turn asked them to look upon Vivekananda as their leader.<ref name="rr_river"> |
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{{cite book |
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| last = Rolland |
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| first = Romain |
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| title = The Life of Ramakrishna |
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| year = 1929 |
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| pages = 201–214 |
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| chapter = The River Re-Enters the Sea |
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}} |
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</ref> Ramakrishna's condition worsened gradually and he expired in the early morning hours of August 16, 1886 at the Cossipore garden house. According to his disciples, this was ''[[Mahasamadhi]]''.<ref name="rr_river"/> |
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=== Baranagar Monastery === |
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After the death of their master, the monastic disciples led by Vivekananda formed a fellowship at a half-ruined house at [[Baranagar]] near the river [[Ganga]], with the financial assistance of the householder disciples. This became the first ''[[Matha]]'' or [[monastery]] of the disciples who constituted the first [[Ramakrishna Order]].<ref name="Prabha-2003-232" /> |
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The dilapidated house at [[Baranagore]] was chosen because of its low rent and proximity to the Cossipore burning-ghat, where Ramakrishna was cremated. Narendra and other members of the Math often spent their time in meditation, discussing about different philosophies and teachings of spiritual teachers including Ramakrishna, [[Adisankara]], Ramanuja, and Jesus Christ.<ref name="GLWT_38">''God lived with them'', p.38</ref> Narendra reminisced about the early days in the monastery as follows, "We underwent a lot of religious practice at Baranagore Math. We used to get up at 3:00 am and become absorbed in ''[[japa]]'' and meditation. What a strong spirit of dispassion we had in those days! We had no thought even as to whether the world existed or not"<ref name="GLWT_38"/> In the early part of 1887, Narendra and eight other disciples took formal monastic vows. Narendra took the name of Swami Vividishananda.<ref name="GLWT_39">''God lived with them'', p.39</ref> |
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=== ''Parivrâjaka''—Wandering monk === |
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[[Image:Swami Vivekananda Jaipur.jpg|thumb|left|Swami Vivekananda's first photo as a Wandering monk at Jaipur.<ref>{{Harvnb|Eastern and Western disciples|2006a|p=277}}</ref>]] |
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In 1888, Vivekananda left the monastery as a ''Parivrâjaka''—the Hindu religious life of a wandering monk, "[[without fixed abode]], without ties, independent and strangers wherever they go."<ref>{{harvnb|Rolland|2008|p=7}}</ref> His sole possessions were a ''kamandalu'' (water pot), staff, and his two favorite books—''[[Bhagavad Gita]]'' and ''[[The Imitation of Christ]]''.<ref>{{Harvnb|Dhar|1976|p=243}}</ref> Narendranath travelled the length and breadth of India for five years, visiting important centers of learning, acquainting himself with the diverse religious traditions and different patterns of social life.<ref name="G.Richards">{{cite book|last=Richards|first=Glyn |title=A Source-Book of Modern Hinduism |publisher=Routledge|year=1996|pages=77–78|chapter=Vivekananda}}</ref><ref name="bhuyan-12">{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 12}}</ref> He developed a sympathy for the suffering and poverty of the masses and resolved to uplift the nation.<ref name="G.Richards"/><ref name="pilgrim">{{harvnb|Rolland|2008|pp=16–25}}</ref> Living mainly on [[Bhiksha]] or [[alms]], Narendranath traveled mostly on foot and railway tickets bought by his admirers whom he met during the travels. During these travels he gained acquaintance and stayed with scholars, [[Dewans]], [[Raja]]s and people from all walks of life—[[Hindu]]s, [[Muslim]]s, [[Christian]]s, ''[[Paraiyar|Pariah]]''s (low caste workers), Government officials.<ref name="pilgrim"/> |
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==== Northern India ==== |
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In 1888, he started his journey from [[Varanasi]]. At Varanasi, he met pandit and Bengali writer, [[Bhudev Mukhopadhyay]] and [[Trailanga Swami]], a famous saint who lived in a Shiva temple. Here, he also met Babu Pramadadas Mitra, the noted Sanskrit scholar, to whom the Swami wrote a number of letters asking his advice on the interpretation of the Hindu scriptures.<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=214–216}}</ref> |
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After Varanasi he visited [[Ayodhya]], [[Lucknow]], [[Agra]], [[Vrindaban]], [[Hathras]] and [[Rishikesh]]. At [[Hathras]] he met Sharat Chandra Gupta, the station master who later became one of his earliest disciples as ''[[Sadananda]]''.<ref>{{harvnb|Rolland|2008|pp=11–12}}</ref><ref name="Banhatti-19-22">{{Harvnb|Banhatti|1995|pp=19–22}}</ref> Between 1888-1890, he visited [[Vaidyanath]], [[Allahabad]]. From Allahabad, he visited Ghazipur where he met [[Pavhari Baba]], a ''Advaita Vedanta'' ascetic who spent most of his time in meditation.<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=227–228}}</ref> Between 1888-1890, he returned to Baranagore ''Math'' few times, because of ill health and to arrange for the financial funds when Balram Bose and Suresh Chandra Mitra, the disciples of Ramakrishna who supported the ''Math'' had expired.<ref name="Banhatti-19-22" /> |
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==== The Himalayas ==== |
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In July 1890, accompanied by his brother monk, [[Swami Akhandananda]], he continued his journey as a wandering monk and returned to the ''Math'' only after his visit to the West.<ref name="Banhatti-19-22" /><ref name="Himalayas" /> He visited, [[Nainital]], [[Almora]], [[Srinagar]], [[Dehra Dun]], [[Rishikesh]], [[Hardwar]] and the [[Himalayas]]. During this travel, he reportedly had a vision of [[macrocosm and microcosm]], which seems to be reflected in the ''Jnana Yoga'' lectures he gave later in the West, "''The Cosmos''—''[[s:The Complete Works of Swami Vivekananda/Volume 2/Jnana-Yoga/The Cosmos: The Macrocosm|The Macrocosm]]'' and ''[[s:The Complete Works of Swami Vivekananda/Volume 2/Jnana-Yoga/The Cosmos: The Microcosm|The Microcosm]]''". During these travels, he met his brother monks —[[Swami Brahmananda]], Saradananda, Turiyananda, Akhandananda, Advaitananda. They stayed at [[Meerut]] for few days where they passed their time in meditation, prayer and study of scriptures. In the end of January 1891, the Swami left his brother monks and journeyed to [[Delhi]] alone.<ref name="Himalayas">{{Harvnb|Eastern and Western disciples|2006a|pp=243–261}}</ref><ref>{{harvnb|Rolland|2008|p=15}}</ref> |
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==== Rajputana ==== |
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At Delhi, after visiting historical places he journeyed towards [[Alwar]], in the historic land of [[Rajputana]]. Later he journeyed to [[Jaipur]], where he studied [[Pāṇini]]'s ''Ashtadhyayi'' from a Sanskrit scholar. He next journeyed to Ajmer, where he visited the palace of [[Akbar]] and the famous [[Dargah]] and left for [[Mount Abu]]. At Mount Abu, he met [[Maharaja Ajit Singh of Khetri]], who became his ardent devotee and supporter. He was invited to [[Khetri]], where he delivered discourses to the Raja. At Khetri, he also became acquainted with Pandit Narayandas, and studied ''Mahabhashya'' on Sutras of Pāṇini. After two and half months at Khetri, towards end of October 1891, he proceeded towards [[Rajasthan]] and [[Maharastra]].<ref name="pilgrim"/><ref>{{Harvnb|Eastern and Western disciples|2006a|pp=262–287}}</ref> |
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==== Western India ==== |
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Continuing his travels, he visited Ahmedabad, Wadhwan, Limbdi. At Ahmedabad he completed his studies of [[Mohammedan]] and [[Jain]] culture.<ref name="pilgrim"/> At Limbdi, he met Thakore Sahed Jaswant Singh who had himself been to England and America. From the Thakore Saheb, the Swami got the first idea of going to the West to preach Vedanta. He later visited Junagadh, [[Girnar]], [[Kutch]], [[Porbander]], [[Dwaraka]], [[Palitana]], [[Baroda]]. At Porbander he stayed three quarters of a year, in spite of his vow as a wandering monk, to perfect his philosophical and Sanskrit studies with learned ''pandit''s; he worked with a court ''pandit'' who translated the ''[[Veda]]s''.<ref name="pilgrim"/> |
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He later traveled to [[Mahabaleshwar]] and then to [[Pune]]. From Poona he visited [[Khandwa]] and [[Indore]] around June 1892. At [[Kathiawar]] he heard of the [[Parliament of the World's Religions]] and was urged by his followers there to attend it. He left Khandwa for Bombay and reached there on July 1892. In a [[Pune]] bound train he met [[Bal Gangadhar Tilak]].<ref>{{harvnb|Rolland|2008|p=25}} "It was so at Poona in October, 1892 ; Tilak, the famous savant and Hindu political leader, took him at first for a wandering monk of no importance and began by being ironical; then, struck by his replies revealing his great mind and knowledge, he received him into his house for ten days without ever knowing his real name. It was only later, when the newspapers brought him from America the echoes of Vivekananda's triumph and a description of the conqueror, that he recognised the anonymous guest who had dwelt beneath his roof."</ref> After staying with Tilak for few days in Poona,<ref>{{Harvnb|Dhar|1976|p=1434}} "Tilak recoded his impressions as follows, 'When asked about his name he only said he was a Sanyasin ....There was absolutely no money with him. A deerskin, one of two clothes and a ''Kamandalu'' were his only possessions.'</ref> the Swami travelled to [[Belgaum]] in October 1892. At Belgaum, he was the guest of Prof. G.S. Bhate and Sub-divisional Forest officer, Haripada Mitra. From Belgaum, he visited [[Panjim]] and [[Margao]] in Goa. He spent three days in the [[Rachol Seminary]], the oldest convent-college of theology of Goa where rare religious literature in manuscripts and printed works in [[Latin]] are preserved. He reportedly studied important Christian theological works here.<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=288–320}}</ref> From Margao the Swami went by train to [[Dharwar]], and from there directly to [[Bangalore]], in [[Mysore State]].<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=321–346}}</ref> |
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==== Southern India ==== |
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At Bangalore, the Swami became acquainted with Sir [[K. Seshadri Iyer]], the [[Dewan]] of [[Mysore state]], and later he stayed at the palace as guest of the Maharaja of Mysore, [[Chamaraja Wodeyar|Shri Chamarajendra Wadiyar]]. Regarding Swami's learning, Sir Seshadri reportedly remarked, "a magnetic personality and a divine force which were destined to leave their mark on the history of his country." The Maharaja provided the Swami a letter of introduction to the Dewan of Cochin and got him a railway ticket.<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=323–325}}</ref> |
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[[Image:Vivekananda Rameshwaram Temple.JPG|right|thumb|200px|Vivekananda Temple on Vivekananda rock at [[Kanyakumari (town)|Kanyakumari]], India ]] |
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From Bangalore, he visited [[Trichur]], [[Kodungalloor]], [[Ernakulam]]. At Ernakulam, he met [[Chattampi Swamikal]], contemporary of [[Narayana Guru]] in early December 1892.<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=327–329}}</ref> From Ernakulam, he journeyed to [[Trivandrum]], [[Nagercoil]] and reached [[Kanyakumari]] on foot during the Christmas Eve of 1892.<ref>{{Harvnb|Eastern and Western disciples|2006a|pp=339–342}}</ref> At Kanyakumari, the Swami reportedly meditated on the "last bit of Indian rock", famously known later as the [[Vivekananda Rock Memorial]] for three days.<ref>This view is supported by the evidence of two eyewitnesses. One of these was Ramasubba Iyer. In 1919, when [[Swami Virajananda]], a disciple of the Swamiji went on pilgrimage to Kanyakumari, Iyer told him that he had himself seen the Swami meditating on the rock for hours together, for three days consecutively ... Another eye-witness, Sadashivam Pillai, told that the Swami had remained on the rock for three nights and had seen him swim over to the rock. Next morning Pillai went to the rock with food for the Swami. There he found him meditating; and when Pillai asked him to return to the mainland, he refused. When he offered food to the Swami, the latter asked him not to disturb him. See, {{Harvnb|Eastern and Western disciples|2006a|pp=344–346}}</ref> At Kanyakumari, Vivekananda had the "Vision of one India", also commonly called "The Kanyakumari resolve of 1892".<ref name="agarwal_p.59">{{cite book|last=Agarwal|first=Satya P. |title=The social role of the Gītā: how and why|publisher=Motilal Banarsidass|year=1998|pages=59|url=http://books.google.com.sg/books?id=Gt0XdLly0i0C&pg=PA59}}</ref> He wrote, {{Blockquote|"At Cape Camorin sitting in Mother Kumari's temple, sitting on the last bit of Indian rock - I hit upon a plan: We are so many sanyasis wandering about, and teaching the people metaphysics-it is all madness. Did not our ''Gurudeva'' used 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."<ref name="agarwal_p.59"/><ref>''Life and Philosophy of Swami Vivekananda'', p.24</ref>}} |
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From Kanyakumari he visited [[Madurai]], where he met Raja of [[Ramnad estate|Ramnad]], [[Bhaskara Setupati]], to whom he had a letter of introduction. The Raja became the Swami's disciple and urged him to go to the Parliament of Religions at Chicago. From Madurai, he visited [[Rameshwaram]], [[Pondicherry]] and he travelled to Madras and here he met some his most devoted disciples, like Alasinga Perumal, G.G. Narasimhachari, who played important roles in collecting funds for Swami's voyage to America and later in establishing the Ramakrishna Mission in Madras. From Madras he travelled to Hyderabad. With the aid of funds collected by his Madras disciples and Rajas of Mysore, Ramnad, Khetri, Dewans, and other followers Vivekananda left for Chicago on 31 May 1893 from Bombay assuming the name ''Vivekananda''—the name suggested by the Maharaja of Khetri.<ref>{{Harvnb|Banhatti|1995|p=24}}</ref><ref name="madras">{{Harvnb|Eastern and Western disciples|2006a|pp=359–383}}</ref> |
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===First visit to the West=== |
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His journey to America took him through China, Japan, Canada and he arrived at Chicago in July 1893.<ref>{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 15}}</ref> But to his disappointment he learnt that no one without credentials from a ''[[bona fide]]'' organization would be accepted as a delegate. He came in contact with Professor [[John Henry Wright]] of [[Harvard University]].<ref name="wright">{{cite book|last=Minor|first=Robert Neil |title=Modern Indian Interpreters of the Bhagavad Gita |publisher=SUNY Press|year=1986|page=133|chapter=Swami Vivekananda's use of the ''Bhagavad Gita''}}</ref> After inviting him to speak at Harvard and on learning of him not having credential to speak at the Parliament, Wright is quoted as having said, "To ask for your credentials is like asking the sun to state its right to shine in the heavens." Wright then addressed a letter to the Chairman in charge of delegates writing, "Here is a man who is more learned than all of our learned professors put together." On the Professor Vivekananda himself writes, "He urged upon me the necessity of going to the Parliament of Religions, which he thought would give an introduction to the nation."<ref>{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 16}}</ref> |
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====Parliament of World's Religions==== |
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[[File:Swami Vivekananda at Parliament of Religions.jpg|thumb | right | Swami Vivekananda on the Platform of the Parliament of Religions]] |
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The Parliament of Religions opened on 11 September 1893 at the [[Art Institute of Chicago]]. On this day Vivekananda gave his first brief address. He represented India and [[Hinduism]].<ref>{{Harvnb|Banhatti|1995|p=27}} "Representatives from several countries, and all religions, were seated on the platform, including Mazoomdar of the [[Brahmo Samaj]], Nagarkar of [[Prarthana Samaj]], Gandhi representing the [[Jain]]s, and Chakravarti and Mrs. [[Annie Besant]] representing [[Theosophy]]. None represeted Hinduism, as such, and that mantle fell on Vivekananda."</ref> Though initially nervous, he bowed to ''[[Saraswati]]'', the goddess of learning and began his [[s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of Religions/Response to Welcome|speech]] with, "Sisters and brothers of America!".<ref name="wright"/><ref name="bhuyan-17">{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 17}}</ref> To these words he got a standing ovation from a crowd of seven thousand, which lasted for two minutes. When silence was restored he began his address. He greeted the youngest of the nations in the name of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance."<ref name="McRae"/> And he quoted two illustrative passages in this relation, from the ''[[Bhagavad Gita]]''—"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."<ref name="McRae"/> Despite being a short speech, it voiced the spirit of the Parliament and its sense of universality.<ref name="McRae">{{Harvnb|McRae|1991}}</ref><ref name="Prabha-2003-234">{{Harvnb|Prabhananda|2003|p=234}}</ref> |
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Dr. Barrows, the president of the Parliament said, "India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors."<ref name="bhuyan-17"/> He attracted widespread attention in the press, which dubbed him as 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]]'' wrote, "Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send [[Christian missionary|missionaries]] to this learned nation."<ref name="Farqhar-202"> |
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{{cite book |
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| author = J. N. Farquhar |
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| title = Modern Religious Movements in India |
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| page = 202 |
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}} |
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</ref> The American newspapers reported Swami Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and influential man in the parliament".<ref name="Arvind_Sharma_87">{{cite book|last=Sharma|first=Arvind |title=Neo-Hindu Views of Christianity|page=87|chapter=Swami Vivekananda's Experiences}}</ref> |
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He [[s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of Religions|spoke]] several more times at the Parliament on topics related to Hinduism and [[Buddhism]]. The parliament ended on 27 September 1893. All his speeches at the Parliament had one common theme—Universality and stressed religious tolerance.<ref name="bhuyan-18">{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 18}}</ref> |
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==== Lecturing tours in America, England ==== |
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{{Quote box|quote="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 [[Unitarianism|Unitarian]] a better Unitarian. I want to teach you to live the truth, to reveal the light within your own soul."<ref>{{cite book|title=The Complete Works of Swami Vivekananda|volume=5|pages=419|chapter=Sayings and Utterances|url=http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Sayings_and_Utterances}}</ref>|align=right|width=20%}} |
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After the Parliament of Religions, held in September 1893 at [[The Art Institute of Chicago]], Vivekananda spent nearly two whole years lecturing in various parts of eastern and central United States, appearing chiefly in Chicago, Detroit, Boston, and New York. By the spring of 1895, he was weary and in poor health, because of his continuous exertion.<ref name="wishtree-121-122">{{cite book|last=Adjemian|first= Robert |coauthors=Christopher Isherwood|title=The Wishing Tree|pages=121–122|chapter=On Swami Vivekananda}}</ref> After suspending his lecture tour, the Swami started giving free and private classes on [[Vedanta]] and [[Yoga]]. In June 1895, for two months he conducted private lectures to a dozen of his disciples at the [[Thousand Island Park]]. Vivekananda considered this to the happiest part of his first visit to America. He later founded the "[[Vedanta Society]] of [[New York]]".<ref name="wishtree-121-122" /> |
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During his first visit to America, he traveled to England twice—in 1895 and 1896. His lectures were successful there.<ref>{{Harvnb|Banhatti|1995|p=30}}</ref> Here he met Miss Margaret Noble an [[Ireland|Irish]] lady, who later became [[Sister Nivedita]].<ref name="wishtree-121-122" /> During his second visit in May 1896, while living at a house in [[Pimlico]], the Swami met [[Max Müller]] a renowned [[Indologist]] at [[Oxford University]] who wrote Ramakrishna's first biography in the West.<ref name="Prabha-2003-234"/> From England, he also visited other European countries. In Germany he met [[Paul Deussen]], another famous Indologist.<ref name="GLWT-49-50">''God lived with them'', pp.49-50</ref> |
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He also received two academic offers, the chair of [[Eastern Philosophy]] at [[Harvard University]] and a similar position at [[Columbia University]]. He declined both, saying that, as a wandering monk, he could not settle down to work of this kind.<ref name="wishtree-121-122" /> |
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He attracted several sincere followers. Among his other followers were, [[Josephine MacLeod]], Miss Muller, Miss Noble, E.T. Sturdy, Captain and Mrs. Sevier—who played an important role in the founding of [[Advaita Ashrama]] and J.J.Goodwin—who became his [[stenographer]] and recorded his teachings and lectures.<ref name="wishtree-121-122" /><ref name="GLWT-49-50" /> The Hale family became one of his warmest hosts in America.<ref>''Life and Philosophy of Swami Vivekananda'', p.27</ref> His disciples—Madame Louise, a French woman, became Swami Abhayananda, and Mr. Leon Landsberg, became Swami Kripananda. He initiated several other followers into [[Brahmacharya]].<ref name="bruke-618">{{cite book|last=Burke|first=Marie Louise |title=Swami Vivekananda in America: New Discoveries|year=1958|page=618}}</ref> |
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Swami Vivekananda's ideas were admired by several scholars and famous thinkers—[[William James]], [[Josiah Royce]], [[C. C. Everett]], Dean of the Harvard School of Divinity, [[Robert G. Ingersoll]], [[Nikola Tesla]], [[Lord Kelvin]], and Professor [[Hermann Ludwig Ferdinand von Helmholtz]].<ref name="sn"/> Other personalities who were attracted by his talks were [[Harriet Monroe]] and [[Ella Wheeler Wilcox]]—two famous American poets, Professor [[William James]] of Harvard University; Dr. [[Lewis G. Janes]], president of [[Brooklyn Ethical Association]]; Sara C. Bull wife of [[Ole Bull]], the Norwegian violinist; [[Sarah Bernhardt]], the French actress and Madame [[Emma Calvé]], the French opera singer.<ref name="GLWT-47">''God lived with them'', p.47</ref> |
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From West, he also set his Indian work in motion. Vivekananda wrote a stream of letters to India, giving advice and sending money to his followers and brother monks. His letters from the West in these days laid down the motive of his campaign for social service.<ref>{{cite book|last=Kattackal|first=Jacob |title=Religion and Ethics in Advaita|publisher=St. Thomas Apostolic Seminary |year=1982|page=219}}</ref> He constantly tried to inspire his close disciples in India to do something big. His letters to them contain some of his strongest words.<ref>{{cite book|last=Majumdar|first=Ramesh Chandra |title=Swami Vivekananda Centenary Memorial Volume|year=1963|page=577}}</ref> In one such letter, 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."<ref>{{cite book|last=Burke|first=Marie Louise|title=Swami Vivekananda in the West: New Discoveries|year=1983|page=417}}</ref><ref>{{cite book|last=Sharma|first=Benishankar |title= Swami Vivekananda: A Forgotten Chapter of His Life|publisher=Oxford Book & Stationary Co.,|year=1963|page=227}}</ref> |
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Eventually in 1895, the periodical called ''[[Brahmavadin]]'' was started in Madras, with the money supplied by Vivekananda, for the purpose of teaching the Vedanta.<ref>{{cite book|last=Sheean|first=Vincent |title=Lead, Kindly Light: Gandhi and the Way to Peace|publisher=Kessinger Publishing|year=2005|page=345|chapter=Forerunners of Gandhi}}</ref> Subsequenly, Vivekananda's translation of first six chapters of ''[[The Imitation of Christ]]'' was published in ''Brahmavadin'' (1889).<ref name="Arvind_Sharma_83">{{cite book|last=Sharma|first=Arvind |title=Neo-Hindu Views of Christianity|page=83|chapter=Swami Vivekananda's Experiences}}</ref> |
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Vivekananda left for India on 16 December 1896 from England with disciples, Capitan and Mrs. Sevier, and J.J.Goodwin. On the way they visited France, Italy, seeing [[Leonardo da Vinci]]'s ''[[The Last Supper]]'', and set sail for India from the Port of [[Naples]] on December 30, 1896.<ref>''Life and Philosophy of Swami Vivekananda'', pp.33-34</ref> Later, he was followed to India by Miss Muller and Sister Nivedita. Sister Nivedita devoted the rest of her life to the education of Indian women and the cause of India's independence.<ref name="wishtree-121-122" /><ref>''A Comprehensive Biography of Swami Vivekananda'', p.852</ref> |
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===Back in India=== |
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[[Image:Swami Vivekananda Chennai 1897.jpg|thumb|right|Swami Vivekananda at Chennai 1897]] |
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==== Colombo to Almora ==== |
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Vivekananda arrived in Colombo on January 15, 1897 and received a grand welcome. Here, he gave his first public speech in East, ''[[s:The Complete Works of Swami Vivekananda/Volume 3/Lectures from Colombo to Almora/First Public Lecture in the East (Colombo)|India, the Holy Land]]''. From there on, his journey to Calcutta was a triumphal progress. He traveled from [[Colombo]] to [[Pamban]], [[Rameshwaram]], [[Ramnad]], [[Madurai]], [[Kumbakonam]] and [[Madras]] delivering lectures. People and Rajas gave him enthusiastic reception. In the procession at [[Pamban]], the Raja of Ramnad personally drew the Swami's carriage. On way to Madras, at several places where the train would not stop, the people squatted on the rails and allowed the train to pass only after hearing the Swami.<ref>{{cite book|title=Life and Philosophy of Swami Vivekananda|pages=33–34|chapter=Return and Consolidation}}</ref> From Madras, he continued his journey to Calcutta and continued his lectures up to [[Almora]].While in the West he talked of India's great spiritual heritage, on return to India the refrain of his 'Lectures from Colombo to Almora' was uplift of the masses, eradication of the caste virus, promotion of the study of science, industrialization of the country, removal of poverty, the end of the colonial rule.These lectures have been published as ''[[s:The Complete Works of Swami Vivekananda/Volume 3/Lectures from Colombo to Almora|Lectures from Colombo to Almora]]''. These lectures are considered to be of nationalistic fervor and spiritual ideology.<ref name="bhuyan-20">{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 20}}</ref> His speeches had tremendous influence on the Indian leaders, including [[Mahatma Gandhi]], [[Bipin Chandra Pal]] and [[Balgangadhar Tilak]].<ref name="bhuyan-27">{{cite book | author = P. R. Bhuyan | title = Swami Vivekananda | page = 27}}</ref><ref name="Gokhale-1964">{{cite journal|last=Gokhale|first=B. G. |date=Jan., 1964|title=Swami Vivekananda and Indian Nationalism|journal=Journal of Bible and Religion|volume=32|issue=1|pages=35–42|url=http://www.jstor.org/stable/1460427|quote=Vivekananda, Tilak, and Gandhi form parts of one continuous process. Many of Gandhi's ideas on Hinduism and spirituality come close to those of Vivekananda.}}</ref> |
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==== Founding of Ramakrishna Math and Mission ==== |
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[[File:Advaita Ashrama, Mayavati, a branch of the Ramakrishna Math, founded on March 19, 1899.jpg|right|240px|thumb|[[Advaita Ashrama]], Mayavati, a branch of the [[Ramakrishna Math]], founded on March 19, 1899, later published many of Swami Vivekananda's work, now publishes [[Prabuddha Bharata]] journal]] |
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On 1 May 1897 at Calcutta, Vivekananda founded the "[[Ramakrishna Math]]"—the organ for propagating religion and "Ramakrishna Mission"—the organ for social service.<ref name="Banhatti-34-35"/> This was the beginning of an organized socio-religious movement to help the masses through educational, cultural, medical and relief work.<ref name="Prabha-2003-234" /> The ideals of the Ramakrishna Mission are based on ''[[s:The Complete Works of Swami Vivekananda/Volume 1/Karma-Yoga|Karma Yoga]]''.<ref name="Vazhayil"> |
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{{cite book |
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| last = Thomas |
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| first = Abraham Vazhayil |
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| authorlink = |
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| coauthors = |
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| title = Christians in Secular India |
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| publisher = |
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| year = 1974 |
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| location = |
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| page = 44 |
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| url = |
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| doi = |
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| id = |
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| isbn = |
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| quote = Vivekananda emphasized Karma Yoga, purposeful action in the world as the thing needful for the regeneration of the political, social and religious life of the Hindus. |
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}} |
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</ref><ref>{{cite book|last=Miller|first=Timothy |title=America's Alternative Religions |page=181|chapter=The Vedanta Movement and Self-Realization fellowship|quote=Vivekananda was adamant that the social worker should never believe that she or he was actually improving the world, which is, after all, illusory. Service should be performed without attachment to the final results. In this manner, social service becomes karma yoga, the disciple of action, that ultimately brings spiritual benefits to the server, not to those being served.}}</ref> Two monasteries were founded by him, one at [[Belur Math|Belur]], near Calcutta, which became the Headquarters of Ramakrishna Math and Mission and the other at Mayavati on the Himalayas, near [[Almora]] called the ''[[Advaita Ashrama]]'' and later a third monastery was established at [[Madras]]. Two journals were started, ''[[Prabuddha Bharata]]'' in English and ''[[Udbhodan]]'' in Bengali.<ref name="Kraemer-151">{{cite book|last=Kraemer|first=Hendrik |title=World Cultures and World Religions|page=151|chapter=Cultural response of Hindu India}}</ref> The same year, the [[famine]] relief work was started by [[Swami Akhandananda]] at [[Murshidabad]] district.<ref name="Prabha-2003-234" /><ref name="Banhatti-34-35">{{Harvnb|Banhatti|1995|pp=34–35}}</ref> |
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Vivekananda had inspired Sir [[Jamshetji Tata]] to set up a research and educational institution when they had travelled together from [[Yokohama]] to [[Chicago]] on the Swami's first visit to the West in 1893. About this time the Swami received a letter from Tata, requesting him to head the [[IISc|Research Institute of Science]] that Tata had set up. But Vivekananda declined the offer saying that it conflicted with his spiritual interests.<ref>{{Harvnb|Prabhananda|2003|p=235}}</ref><ref>{{cite news|url=IISc looks to Belur for seeds of birth|title=IISc looks to Belur for seeds of birth|last=LULLA|first=ANIL BUDUR |date=September 3, 2007|publisher=The Telegraph|accessdate=2009-05-06}}</ref> |
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He later visited western [[Punjab (Pakistan)|Punjab]] with the mission of establishing harmony between the ''[[Arya Samaj]]'' which stood for reinterpreted Hinduism and the ''Sanatanaists'' who stood for orthodox Hinduism. At Rawalpindi, he suggested methods for rooting out antagonism between Arya Samajists and Muslims.<ref>{{Harvnb|Eastern and Western disciples|2006a|p=291}}</ref> His visit to [[Lahore]] is memorable for his famous speeches and his inspiring association with Tirtha Ram Goswami, then a brilliant professor of [[Mathematics]], who later graced monasticism as [[Swami Rama Tirtha]] and preached ''[[Vedanta]]'' in India and America.<ref name="Banhatti-34-35"/> He also visited other places, including Delhi and Khetri and returned to Calcutta in January 1896. He spent the next few months consolidating the work of the ''Math'' and training the disciples. During this period he composed the famous ''[[arati]]'' song, ''Khandana Bhava Bandhana'' during the event of consecration of Ramakrishna's temple at a devotees' house.<ref name="Banhatti-35-38">{{Harvnb|Banhatti|1995|pp=35–36}}</ref> |
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=== Second visit to the West === |
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He once again left for the West in June 1899, amid his declining health.<ref>{{Harvnb|Eastern and Western disciples|2006b|p=450}}</ref> He was accompanied by [[Sister Nivedita]], [[Swami Turiyananda]]. He spent a short time in England, and went on to America. During this visit, he founded the [[Vedanta Society|Vedanta societies]] at San Francisco and [[New York]]. He also founded "''Shanti Ashrama''" (peace retreat) at [[California]], with the aid of a generous 160 acre gift from an American devotee.<ref name="Banhatti-41_42">{{Harvnb|Banhatti|1995|pp=41–42}}</ref> Later he attended the Congress of Religions, in Paris in 1900.<ref>{{cite book|title=Complete Works of Swami Vivekananda|publisher=Advaita Ashrama|volume=4|chapter=The Paris Congress of the History of Religions|url=http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Translation:_Prose/The_Paris_Congress_of_the_History_of_Religions}}</ref> The Paris addresses are memorable for the scholarly penetration evinced by Vivekananda related to worship of ''[[Linga]]'' and authenticity of the ''[[Gita]]''. From Paris he paid short visits to [[Brittany]], [[Vienna]], [[Constantinople]], [[Athens]] and [[Egypt]]. For the greater part of this period, he was the guest of [[Jules Bois]], the famous thinker.<ref name="Banhatti-41_42"/> He left Paris in October 24, 1900 and arrived at the [[Belur Math]] in December 9, 1900.<ref name="Banhatti-41_42"/> |
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=== Last years === |
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[[File:Swami Vivekananda temple Belur Math.jpg|thumb | right | The Swami Vivekananda temple at Belur Math, on the place where he was cremated.]] |
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Vivekananda spent few of his days at [[Advaita Ashrama]], Mayavati and later at the [[Belur Math]]. Henceforth till the end he stayed at Belur Math, guiding the work of Ramakrishna Mission and Math and the work in England and America. Thousands of visitors came to him during these years including The [[Maharaja of Gwalior]] and in December 1901, the stalwarts of [[Indian National Congress]] including [[Lokamanya Tilak]]. In December 1901, he was invited to Japan to participate in the Congress of Religions, however his failing health made it impossible. He undertook pilgrimages to [[Bodhgaya]] and [[Varanasi]] towards his final days.<ref name="Banhatti-43-44">{{Harvnb|Banhatti|1995|pp=43–44}}</ref> |
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His tours, hectic lecturing engagements, private discussions and correspondence had taken their toll on his health. He was suffering from [[Asthma]], [[diabetes]] and other physical ailments.<ref name="Banhatti-45-46"/> Few days prior to his demise, he was seen intently studying the [[almanac]]. Three days before his death he pointed out the spot for this cremation—the one at which a temple in his memory stands today. He had remarked to several persons that he would not live to be forty.<ref name="Banhatti-45-46">{{Harvnb|Banhatti|1995|pp=45–46}}</ref> |
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On the day of his death, he taught ''Shukla-Yajur-Veda'' to some pupils in the morning at Belur Math.<ref name="losv_mahasamadhi"/> He had a walk with [[Apostles of Ramakrishna#Swami Premananda|Swami Premananda]], a brother-disciple, and gave him instructions concerning the future of the Ramakrishna Math. |
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Vivekananda expired at ten minutes past nine P.M. on July 4, 1902 while he was [[meditation|meditating]]. According to his disciples, this was ''[[Mahasamadhi]]''.<ref> |
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{{cite book |
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| author = A.P. Sen |
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| title = The Indispensable Vivekananda |
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| chapter = Editor's Introduction |
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| page = 27 |
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| year = 2006 |
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}}</ref> Afterward, his disciples recorded that they had noticed "a little blood" in the Swami's nostrils, about his mouth and in his eyes.<ref> |
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{{cite book |
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| author = M.V. Kamath |
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| title = Philosophy of Life and Death |
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| chapter = p.241 |
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| year = 2005 |
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}}</ref> The doctors remarked that it was due to the rupture of a blood-vessel in the brain, but they could not find the real cause of the death. According to his disciples, ''Brahmarandhra''— the aperture in the crown of the head must have been pierced when he attained ''Mahasamadhi''. Vivekananda had fulfilled his own prophecy of not living to be forty-years old.<ref name="losv_mahasamadhi"> |
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{{Harvnb|Eastern and Western disciples|2006b|pp=645–662}}</ref> |
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==Teachings and philosophy== |
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{{Hindu philosophy}} |
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Vivekananda believed that the essence of Hinduism was best expressed in the [[Vedanta]] philosophy, based on the interpretation of [[Adi shankara]]. He summarised the Vedanta's teachings as follows,<ref name="jack_33">{{cite book|last=Jackson|first=Carl T|title=Vedanta for the West|publisher=Indiana University Press |year=1994|pages=33–34|chapter=The Founders}}</ref> |
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* Each soul is potentially divine.<ref name="jack_33"/> |
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* The goal is to manifest this Divinity within by controlling nature, external and internal.<ref name="jack_33"/> |
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* Do this either by work, or worship, or psychic control, or philosophy—by one, or more, or all of these—and be free.<ref name="jack_33"/> |
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* This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.<ref name="jack_33"/> |
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According to Vivekananda, an important teaching he received from Ramakrishna was that "Jiva is Shiva" (each individual is divinity itself).<ref>{{cite book | author = Y. Masih | title = Introduction to Religious Philosophy | chapter = Introduction to Religious Philosophy | page = 68 | publisher = Motilal Banarsidass | year = 1991}}</ref> This became his [[Mantra]], and he coined the concept of ''daridra narayana seva'' - the service of God in and through (poor) human beings. "If there truly is the unity of [[Brahman]] underlying all phenomena, then on what basis do we regard ourselves as better or worse, or even as better-off or worse-off, than others?" - This was the question he posed to himself. Ultimately, he concluded that these distinctions fade into nothingness in the light of the oneness that the devotee experiences in [[Moksha]]. What arises then is compassion for those "individuals" who remain unaware of this [[oneness]] and a determination to help them.{{Citation needed|date=December 2008}} |
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[[File:Vivekanand Memorial by the night, Kanyakumari, Tamil Nadu.jpg|left|250px|thumb|[[Vivekananda Rock Memorial]] by the night, [[Kanyakumari]], [[Tamil Nadu]]]] |
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Swami Vivekananda belonged to that branch of [[Vedanta]] that held that no one can be truly free until all of us are. Even the desire for personal salvation has to be given up, and only tireless work for the salvation of others is the true mark of the [[Enlightenment (spiritual)|enlightened]] person. He founded the [[Ramakrishna Mission|Sri Ramakrishna Math and Mission]] on the principle of '''Atmano Mokshartham Jagat-hitaya cha''' (आत्मनॊ मोक्षार्थम् जगद्धिताय च) (for one's own salvation and for the welfare of the World).<ref>{{cite book|last=Agarwal|first=Satya P. |title=The social role of the Gītā: how and why|publisher=Motilal Banarsidass|year=1998|page=ix}}</ref> |
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Vivekananda advised his followers to be holy, unselfish and have [[shraddha]] (faith). He encouraged the practice of [[Brahmacharya]] ([[Celibacy]]). In one of the conversations with his childhood friend Priya Nath Sinha he attributes his physical and mental strengths, [[eloquence]] to the practice of [[Brahmacharya]].<ref>{{cite book | author = Priya Nath Sinha | title = Complete Works of Swami Vivekananda | chapter = Conversations and Dialogues : VI - X Shri Priya Nath Sinha| chapterurl=http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Conversations_and_Dialogues_(Recorded_by_Disciples_-_Translated)/Volume_5/VI_-_X_Shri_Priya_Nath_Sinha | volume = 5}}</ref> |
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Vivekananda did not advocate the emerging area of [[parapsychology]], [[astrology]] (one instance can be found in his speech ''Man the Maker of his Destiny'', ''Complete-Works, Volume 8, Notes of Class Talks and Lectures'') saying that this form of curiosity doesn't help in spiritual progress but actually hinders it. |
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==Influence== |
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Several leaders of 20th Century India and philosophers have acknowledged Vivekananda's influence. |
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The first governor general of independent India, [[Chakravarti Rajagopalachari]], once observed that "Vivekananda saved Hinduism, saved India."<ref> |
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{{cite journal |
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| journal = Prabuddha Bharata |
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| volume = |
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| pages = 112 |
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| year = 1983}} |
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</ref> According to [[Subhas Chandra Bose]], Vivekananda "is the maker of modern India" and for [[Mohandas Gandhi]], Vivekananda's influence increased his "love for his country a thousandfold." [[National Youth Day (India)|National Youth Day]] in India is held on his birthday, January 12, to commemorate him. This was a most fitting gesture as much of Swami Vivekananda's writings concerned the Indian youth and how they should strive to uphold their ancient values whilst fully participating in the modern world. |
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Swami Vivekananda is widely considered to have inspired [[Indian independence movement|India's freedom struggle movement]]. His writings inspired a whole generation of freedom fighters including [[Sri Aurobindo|Aurobindo Ghose]] and [[Bagha Jatin]]. Vivekananda was the brother of the extremist revolutionary, [[Bhupendranath Dutta]]. [[Subhash Chandra Bose]] one of the most prominent figures in Indian independence movement said, |
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{{Quote|I cannot write about Vivekananda without going into raptures. Few indeed could comprehend or fathom him even among those who had the privilege of becoming intimate with him. His personality was rich, profound and complex... Reckless in his sacrifice, unceasing in his activity, boundless in his love, profound and versatile in his wisdom, exuberant in his emotions, merciless in his attacks but yet simple as a child, he was a rare personality in this world of ours}} |
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[[Sri Aurobindo|Aurobindo Ghosh]] considered Vivekananda as his spiritual mentor. |
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{{Quote|Vivekananda was a soul of puissance if ever there was one, a very lion among men, but the definitive work he has left behind is quite incommensurate with our impression of his creative might and energy. We perceive his influence still working gigantically, we know not well how, we know not well where, in something that is not yet formed, something leonine, grand, intuitive, upheaving that has entered the soul of India and we say, "Behold, Vivekananda still lives in the soul of his Mother and in the souls of her children.|Sri Aurobindo in ''Vedic Magazine''(1915)}} |
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The French [[Nobel Laureate]], [[Romain Rolland]] writes, "His words are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel 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!'' |
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Vivekananda inspired [[Jamshedji Tata]]<ref>[http://materials.iisc.ernet.in/~rangu/text.pdf IISC]</ref> to set up [[Indian Institute of Science]], one of India's finest Institutions. Abroad, he had some interactions with [[Max Müller]]. [[Nikola Tesla]] was one of those influenced by the Vedic philosophy teachings of the Swami Vivekananda. |
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Above all Swami Vivekananda helped restore a sense of pride amongst the Hindus, presenting the ancient teachings of India in its purest form to a Western audience, free from the propaganda spread by British colonial administrators, of Hinduism being a caste-ridden, misogynistic idolatrous faith. Indeed his early foray into the West would set the path for subsequent Indian religious teachers to make their own marks on the world, as well herald the entry of Hindus and their religious traditions into the Western world. |
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Swami Vivekananda's ideas have had a great influence on the Indian youth. In many institutes, students have come together and formed organizations meant for promoting discussion of spiritual ideas and the practice of such high principles. Many of such organizations have adopted the name [[Vivekananda Study Circle]]. One such group also exists at [[IIT Madras]] and is popularly known as [http://www.vsc.iitm.ac.in (VSC)]. Additionally, Swami Vivekananda's ideas and teachings have carried on globally, being practiced in institutions all over the world. |
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[[Mahatma Gandhi]] said, "Swami Vivekananda's writings need no introduction from anybody. They make their own irresistible appeal." At the [[Belur Math]], Gandhi was heard to say that his whole life was an effort to bring into actions the ideas of Vivekananda.<ref>{{cite book|last=Campbell|first=Joseph|coauthors=Robin Larsen, Stephen Larsen, Antony Van Couvering|title=Baksheesh & Brahman|publisher=New World Library|year=2002|pages=74|chapter=Travels with the Swami|url=http://books.google.com/books?id=VySPqLx1DucC&pg=PA74}}</ref> Many years after Vivekananda's death, [[Rabindranath Tagore]] a Nobel Poet Laureate had said, "If you want to know India, study Vivekananda. In him everything is positive and nothing negative." |
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== Vivekananda and science == |
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In his book ''Raja Yoga'', Vivekananda explores traditional views on the supernatural and the belief that the practice of Raja Yoga can confer [[psychic]] powers such as 'reading another's thoughts', 'controlling all the forces of nature<ref>Here nature is not referred as mother nature, but as prakriti or [[Maya (illusion)#Understanding Maya through Bhagavad Gita verses|maya]] as described in [[Bhagavad Gita]]'s [[cosmology]]</ref>', become 'almost all-knowing', 'live without breathing', 'control the bodies of others' and levitation. He also explains traditional eastern spiritual concepts like [[kundalini]] and spiritual energy centres ([[chakras]]).<ref>[http://www.uwec.edu/beachea/vivekananda.html Vivekananda's Raja Yoga (Hinduism)]</ref> |
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However, Vivekananda takes a skeptical approach and in the same book states: |
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{{cquote|It is not the sign of a candid and scientific mind to throw overboard anything without proper investigation. Surface scientists, unable to explain the various extraordinary mental phenomena, strive to ignore their very existence.<ref>[[s:The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Preface|The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Preface]]</ref>}} |
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He further says in the introduction of the book that one should take up the practice and verify these things for oneself, and that there should not be blind belief. |
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{{cquote|What little I know I will tell you. So far as I can reason it out I will do so, but as to what I do not know I will simply tell you what the books say. It is wrong to believe blindly. You must exercise your own reason and judgment; you must practise, and see whether these things happen or not. Just as you would take up any other science, exactly in the same manner you should take up this science for study.<ref>[[s:The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Introductory|The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Introductory]]</ref>}} |
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Vivekananda (1895) rejected [[ether theory]] before [[Einstein]] (1905), stating that it cannot explain the space itself.<ref>[[s:The Complete Works of Swami Vivekananda/Volume 9/Writings: Prose and Poems(Original and Translated)/The Ether|The Ether]]</ref> |
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In his paper, read at the [[World Parliament of Religions]] Chicago,(1893), Vivekananda also hinted about the final goal of [[Physics]], what in these days, is attempted by theories like the [[String Theory]]. |
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{{cquote| |
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Science is nothing but the finding of [[Unified Field Theory|unity]]. As soon as science would reach perfect unity, it would stop from further progress, because it would reach the goal. Thus Chemistry could not progress farther when it would discover one element out of which all other could be made. Physics would stop when it would be able to fulfill its services in '''discovering one energy of which all others are but manifestations '''... |
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All science is bound to come to this conclusion in the long run. '''Manifestation, and not creation, is the word of science today''', and the Hindu is only glad that what he has been cherishing in his bosom for ages is going to be taught in more forcible language, and with further light from the latest conclusions of science.<ref>[[s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of Religions/Paper on Hinduism]]</ref>}} |
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The great electrical engineer, [[Nikola Tesla]], after listening to Vivekananda's speech on [[Sankhya]] Philosophy, was much interested in its [[cosmogony]] and its rational theories of the [[Kalpa (aeon)|Kalpas]] (cycles), [[Prana]] and [[Akasha]]. His notion based on the vedanta led him to think that matter is a manifestation of energy . After attending a lecture on vedanta by Vivekananda Tesla also concluded that, modern science can look for the solution of cosmological problems in Sankhya philosophy, and he could prove that mass can be reduced to potential energy mathematically.<ref>{{Harvnb|Eastern and Western disciples|2006b|p=68}}</ref><ref>Vivekananda also mentioned this to E.T.Sturdy in one of his [[s:The Complete Works of Swami Vivekananda/Volume 5/Epistles - First Series/LVII Blessed and Beloved|epistles]]</ref> |
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==Honored== |
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On November 11, 1995, a section of Michigan Avenue, one of the most prominent streets in Chicago, was formally renamed "Swami Vivekananda Way". [[July 13, 1998 Press Release From the Consulate General of India, Chicago, IL, USA]] |
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==Works== |
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Vivekananda left a body of philosophical works (see Vivekananda's [[s:The Complete Works of Swami Vivekananda|complete works]]) which Vedic scholar{{Citation needed|date=January 2010}} [[Frank Parlato]] has called, "the greatest comprehensive work in philosophy ever published." His books (compiled from lectures given around the world) on the four [[Yoga]]s ([[Raja Yoga]], [[Karma Yoga]], [[Bhakti Yoga]], [[Jnana Yoga]]) are very influential and still seen as fundamental texts for anyone interested in the Hindu practice of Yoga. His letters are of great literary and spiritual value. He was also considered a very good singer and a poet.<ref>{{cite book | author = G. S. Banhatti | title = The Quintessence of Vivekananda | page = 276 | quote = A singer, a painter, a wonderful master of language and a poet, Vivekananda was a complete artist.}}</ref> By the time of his death, He had composed many songs including his favorite ''[[s:The Complete Works of Swami Vivekananda/Volume 4/Writings: Poems/Kali the Mother|Kali the Mother]]''. He used humor for his teachings and was also an excellent cook. His language is very free flowing. His own Bengali writings stand testimony to the fact that he believed that words - spoken or written should be for making things easier to understand rather than show off the speaker or writer's knowledge. |
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== See also == |
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* [[Vivekananda Kendra]] |
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* [[Marie Louise Burke]] |
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* [[Vivekanandar Illam]] |
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* [[Ramakrishna Paramhansa]] |
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* [http://www.vivekananda.net/ Collection about Swami Vivekananda by Frank Parlato Jr. ] |
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* [http://vedantasociety-chicago.org/swamiji_statue.htm] |
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==Notes== |
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{{Reflist|2}} |
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== Bibliography == |
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{{Refbegin|2}} |
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* {{cite book|last=Amiya Sen|title=Swami Vivekananda|publisher=Oxford University Press|location=New Delhi|year=2003|edition=Narayani Gupta|pages=109|isbn=0195645650}} |
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* {{cite book|last=Amiya Sen|title=Indispensable Vivekananda|publisher=Orient Blackswan|year=2006|pages=242|isbn=9788178241302|url=http://books.google.com/books?id=usBhrZcnJ78C&printsec=frontcover}} |
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* {{cite book|last=Banhatti|first=G.S.|title=Life and Philosophy of Swami Vivekananda|publisher=Atlantic Publishers & Distributors| year=1995| pages=276 | url=http://books.google.com/books?id=jK5862eV7_EC&printsec=frontcover|isbn=9788171562916}} |
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* {{cite journal|last=Prabhananda|first=Swami |month=June | year=2003|title= Profiles of famous educators: Swami Vivekananda|journal=Prospects|publisher=[[Springer]] | location=Netherlands | volume=XXXIII|issue=2| pages=231–245| url=http://www.ibe.unesco.org/fileadmin/user_upload/archive/publications/ThinkersPdf/vivekane.pdf}} |
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* {{cite journal|last=McRae|first=John R. |year=1991|title=Oriental Verities on the American Frontier: The 1893 World's Parliament of Religions and the Thought of Masao Abe|journal=Buddhist-Christian Studies|publisher=University of Hawai'i Press|volume=11|pages=7–36|url=http://www.jstor.org/stable/1390252|doi=10.2307/1390252}} |
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* {{cite book|last=Vivekananda|first=Swami|title=Complete Works of Swami Vivekananda |publisher=Advaita Ashrama|volume=9 Volumes|edition=Mayavati Memorial | year=2001 | isbn=978-8185301754|url=http://www.ramakrishnavivekananda.info/vivekananda/complete_works.htm}} |
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* {{cite book|last=Rolland|first=Romain|title=The Life of Vivekananda and the Universal Gospel|publisher=Advaita Ashrama|year=2008|edition=24|pages=328|isbn=9788185301013|url=http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?path1=/data_copy/upload/0078/360&first=1&last=438&barcode=6010010078355}} |
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* {{cite journal|last=Nikhilananda|first=Swami|month=April | year=1964 |title=Swami Vivekananda Centenary|journal=Philosophy East and West|publisher=University of Hawai'i Press|volume=14|issue=1|pages=73–75|url=http://www.jstor.org/stable/1396757|doi=10.2307/1396757}} |
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* {{cite book|last=Nikhilananda|first=Swami |title=Vivekananda: A Biography|isbn=0-911206-25-6|url=http://www.vivekananda.net/PDFBooks/BiographybyNikhilananda.pdf}} |
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* {{cite book|author=Eastern and Western disciples | title=Life of Swami Vivekananda |publisher=Advaita Ashrama|month=July | year=2006a|edition=Sixth|volume=1 |isbn=81-7505-043-8}} [http://www.vivekananda.net/PDFBooks/BioSV/LifeOfSVByGhosh.pdf older edition] |
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* {{cite book|author=Eastern and Western disciples | title=Life of Swami Vivekananda |publisher=Advaita Ashrama|month=July | year=2006b|edition=Sixth|volume=2 |isbn=81-7505-044-6}} |
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* {{cite book | last=Sil | first=Narasingha | title= Swami Vivekananda: A Reassessment| isbn=0-945636-97-0}} |
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* {{cite book | last=Nivedita | first=Sister | author-link= Sister Nivedita | title = The Master As I Saw Him | url=http://www.archive.org/details/masterasisawhimb00niveiala }} |
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* {{cite book | last=Nivedita | first=Sister | author-link= Sister Nivedita | title = Notes of Some Wanderings With the Swami Vivekananda | url=http://www.archive.org/details/notesofsome00viveuoft }} |
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* {{cite book | author=[[Marie Louise Burke]] | title=Swami Vivekananda in the West: New Discoveries}} |
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* {{cite book | last = Dhar | first = Shailendra Nath| title=A Comprehensive Biography of Swami Vivekananda | publisher=Vivekananda Prakashan Kendra | year=1976 }} |
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* {{cite book | title=Reminiscences of Swami Vivekananda | publisher=Advaita Ashrama | isbn=81-85301-17-4}} |
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* {{cite book | title=Vivekananda: The Great Spiritual Teacher by A Compilation | isbn= 81-7505-147-7}} |
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* {{cite book | author=Chaturvedi Badrinath | title=Swami Vivekananda The Living Vedanta | publisher= Penguin | year= 2006 | isbn=0143062093}} |
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* {{cite book | author=Swami Jyotirmayananda | title = Vivekananda -- His Gospel of Man-Making | edition = 5 | year=2000 | month=August | url=http://www.vivekanandagospel.org }} |
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{{Refend}} |
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==External links== |
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* [http://www.ramakrishnavivekananda.info The Complete Works of Swami Vivekananda online] |
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* [http://www.belurmath.org/swamivivekananda.htm The Life and Teachings of Swami Vivekananda] |
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* [http://www.vivekananda.org/biography.asp Vivekananda's biography] |
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* [http://sanatan.org/marathi/dainik/visheshank/swami_vivekanand/#1 Summary of Swamiji's work In Marathi] |
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* [http://www.esnips.com/web/SwamiVivekanand1 Prof. Shivajirao Bhosale Lecture on Swami Vivekanand in Marathi] |
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[[hi:स्वामी विवेकानंद]] |
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[[id:Swami Vivekananda]] |
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[[it:Vivekananda]] |
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[[kn:ಸ್ವಾಮಿ ವಿವೇಕಾನಂದ]] |
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[[ml:സ്വാമി വിവേകാനന്ദന്]] |
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[[mr:स्वामी विवेकानंद]] |
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[[nl:Vivekananda]] |
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[[ja:ヴィヴェーカーナンダ]] |
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[[no:Vivekananda]] |
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[[pl:Swami Wiwekananda]] |
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[[pt:Swami Vivekananda]] |
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[[ru:Вивекананда]] |
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[[sah:Свами Вивекананда]] |
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[[sa:स्वामी विवेकानन्दः]] |
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[[sk:Vivékánanda]] |
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[[sl:Swami Vivekananda]] |
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[[fi:Vivekananda]] |
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[[sv:Swami Vivekananda]] |
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[[ta:சுவாமி விவேகானந்தர்]] |
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[[te:స్వామీ వివేకానంద]] |
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[[tr:Vivekananda]] |
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[[vi:Svāmī Vivekānanda]] |
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[[zh:辨喜]] |
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Revision as of 15:02, 26 April 2010
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