Vivekananda was born as Narendranath Datta (name shortened to Narendra or Naren) in a Bengali Kayastha family in his ancestral home at 3 Gourmohan Mukherjee Street in Calcutta, the capital of British India, on 12 January 1863 during the Makar Sankranti festival. He was one of nine siblings. His father, Vishwanath Datta, was an attorney at the Calcutta High Court. Durgacharan Datta, Narendra's grandfather was a Sanskrit and Persian scholar who left his family and became a monk at age twenty-five. His mother, Bhubaneswari Devi, was a devout housewife. The progressive, rational attitude of Narendra's father and the religious temperament of his mother helped shape his thinking and personality. Narendranath was interested in spirituality from a young age and used to meditate before the images of deities such as Shiva, Rama, Sita, and Hanuman. He was fascinated by wandering ascetics and monks. Narendra was mischievous and restless as a child, and his parents often had difficulty controlling him. His mother said, "I prayed to Shiva for a son and he has sent me one of his demons".
Not satisfied with his knowledge of philosophy, Narendra came to "the question which marked the real beginning of his intellectual quest for God." He asked several prominent Calcutta residents if they had come "face to face with God", but none of their answers satisfied him. At this time, Narendra met Debendranath Tagore (the leader of Brahmo Samaj) and asked if he had seen God. Instead of answering his question, Tagore said, "My boy, you have the Yogi's eyes." According to Banhatti, it was Ramakrishna who first truly answered Narendra's question, by saying "Yes, I see Him as I see you, only in an infinitely intenser sense." De Michelis, however, suggests that Vivekananda was more influenced by the Brahmo Samaj and its new ideas than by Ramakrishna. According to De Michelis, it was Sen's influence that brought Vivekananda fully into contact with western esotericism, and it was via Sen that he met Ramakrishna. Swami Medhananda agrees that the Brahmo Samaj was a formative influence, but affirms that "it was Narendra's momentous encounter with Ramakrishna that changed the course of his life by turning him away from Brahmoism."
Narendra first met Ramakrishna in 1881. When Narendra's father died in 1884, Ramakrishna became his primary spiritual focus.
Narendra's introduction to Ramakrishna occurred in a literature class at General Assembly's Institution, when Professor William Hastie was lecturing on William Wordsworth's poem, The Excursion. While explaining the word "trance" in the poem, Hastie suggested that his students visit Ramakrishna of Dakshineswar to understand the true meaning of trance. This prompted Narendra, among others in the class, to visit Ramakrishna.
They probably first met personally in November 1881, though Narendra did not consider this their first meeting, and neither man mentioned this meeting later. At the time, Narendra was preparing for his upcoming F. A. examination. Ram Chandra Datta accompanied him to Surendra Nath Mitra's house where Ramakrishna had been invited to deliver a lecture. According to Makarand Paranjape, at this meeting Ramakrishna asked Narendra to sing. Impressed by his talent, he asked Narendra to come to Dakshineshwar.
Narendra went to Dakshineswar in late 1881 or early 1882 and met Ramakrishna. This meeting proved to be a turning point in his life. Although he did not initially accept Ramakrishna as his teacher and rebelled against his ideas, he was attracted by his personality and frequently visited him. He initially saw Ramakrishna's ecstasies and visions as "mere figments of imagination" and "hallucinations". As a member of Brahmo Samaj, he opposed idol worship, polytheism, and Ramakrishna's worship of Kali. He even rejected the Advaita Vedanta teaching of "identity with the absolute" as blasphemy and madness, and often ridiculed the idea. Ramakrishna was unperturbed and advised him: "Try to see the truth from all angles".
Narendra's father's sudden death in 1884 left the family bankrupt; creditors began demanding the repayment of loans, and relatives threatened to evict the family from their ancestral home. Once the son of a well-to-do family, Narendra became one of the poorest students in his college. His attempts to find work were unsuccessful. He questioned God's existence, but found solace in Ramakrishna, and his visits to Dakshineswar increased.
One day, Narendra asked Ramakrishna to pray to the goddess Kali for his family's financial welfare. Ramakrishna instead suggested he go to the temple himself and pray. Narendra went to the temple three times, but did not pray for any kind of worldly necessities. He ultimately prayed for true knowledge and devotion from the goddess. He gradually became ready to renounce everything for the sake of realising God, and accepted Ramakrishna as his Guru.
After Ramakrishna's death, support from devotees and admirers diminished. Unpaid rent accumulated, forcing Narendra and the other disciples to look for a new place to live. Many returned home, adopting a Grihastha (family-oriented) way of life. Narendra decided to convert a dilapidated house at Baranagar into a new math (monastery) for the remaining disciples. Rent for the Baranagar Math was low, and was raised by mādhukarī (holy begging). It became the first building of the Ramakrishna Math, the monastery of the monastic order of Ramakrishna. Narendra and other disciples used to spend many hours practicing meditation and religious austerities every day. Narendra recalled the early days of practice in the monastery:
In December 1886, the mother of one of the monks, Baburam, invited Narendra and his brother monks to Antpur village. In Antpur, on the Christmas Eve of 1886, the 23 year old Narendra and eight other disciples took formal monastic vows at the Radha Gobinda Jiu temple. They decided to live their lives as their master lived.
Vivekananda wished to participate, but learned that only individuals with credentials from a bona fide organisation would be accepted as delegates. Disappointed, he contacted Professor John Henry Wright of Harvard University, who had invited him to speak at Harvard. Vivekananda wrote of the professor: "He urged upon me the necessity of going to the Parliament of Religions, which he thought would give an introduction to the nation". On hearing that Vivekananda lacked the credentials to speak at the Parliament, Wright said: "To ask for your credentials is like asking the sun to state its right to shine in the heavens". Vivekananda submitted an application introducing himself as a monk "of the oldest order of sannyāsis ... founded by Sankara". The application was supported by the Brahmo Samaj representative Protapchandra Mozoombar, who was also a member of the Parliament's selection committee.
After the Parliament of Religions, Vivekananda toured many parts of the US as a guest. His popularity gave him an unprecedented opportunity to communicate his views on life and religion to great numbers of people. During a question-answer session at Brooklyn Ethical Society, he remarked, "I have a message to the West as Buddha had a message to the East." On another occasion he described his mission thus:
Vivekananda spent nearly two years lecturing in the eastern and central United States, primarily in Chicago, Detroit, Boston, and New York. He founded the Vedanta Society of New York in 1894. His demanding schedule eventually began to affect his health, and in Spring 1895 he ended his lecture tours and began giving free, private classes in Vedanta and yoga. Beginning in June 1895, he gave private lectures to a dozen of his disciples at Thousand Island Park, New York for two months. Vivekananda was offered academic positions in two American universities (one the chair in Eastern Philosophy at Harvard University and a similar position at Columbia University); he declined both, since his duties would conflict with his commitment as a monk.
Vivekananda travelled to the United Kingdom in 1895 and again in 1896. In November 1895 he met an Irish woman, Margaret Elizabeth Noble, who would become one of his closest disciples, known as Sister Nivedita (a name given her by the Swami, meaning "dedicated to God"). On his second visit, in May 1896, Vivekananda met Max Müller, a noted Indologist from Oxford University who wrote Ramakrishna's first biography in the West. From the UK, he visited other European countries. In Germany, he met Paul Deussen, another renowned Indologist.
Vivekananda's success led to a change in mission, namely the establishment of Vedanta centres in the West. He adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were more familiar with western esoteric traditions and movements. An important element in his adaptation of Hindu religiosity was the introduction of his "four yogas" model, based in Raja yoga, which offered a practical means to realise the divine force within, a central goal of modern western esotericism. In 1896, his book Raja Yoga, an interpretation and adaptation of Patanjali's Yoga sutras, was published, becoming an instant success; it became highly influential in the western understanding of yoga, in Elizabeth de Michelis's view marking the beginning of modern yoga.
While in America, Vivekananda was given land to establish a retreat for Vedanta students, in the mountains to the southeast of San Jose, California. He called it "Peace retreat", or Shanti Asrama. There were twelve main centres established in America, the largest being the Vedanta Society of Southern California in Hollywood. There is also a Vedanta Press in Hollywood which publishes books about Vedanta and English translations of Hindu scriptures and texts.
From the West, Vivekananda revived his work in India. He regularly corresponded with his followers and brother monks, offering advice and financial support. His letters from this period reflect his campaign of social service, and were strongly worded. He wrote to Akhandananda, "Go from door to door amongst the poor and lower classes of the town of Khetri and teach them religion. Also, let them have oral lessons on geography and such other subjects. No good will come of sitting idle and having princely dishes, and saying "Ramakrishna, O Lord!"—unless you can do some good to the poor". In 1895, Vivekananda founded the periodical Brahmavadin. His translation of the first six chapters of The Imitation of Christ was published in Brahmavadin in 1899. Vivekananda left for India from England on 16 December 1896, accompanied by his disciples Captain and Mrs. Sevier and J.J. Goodwin. On the way, they visited France and Italy, and set sail for India from Naples on 30 December 1896. He was followed to India by Sister Nivedita, who devoted the rest of her life to the education of Indian women and the goal of India's independence.
Despite declining health, Vivekananda left for the West for a second time in June 1899. On this occasion, he was accompanied by Sister Nivedita and Swami Turiyananda. After a brief stay in England, he went to the United States where he established Vedanta Societies in San Francisco and New York and founded a shanti ashrama (peace retreat) in California. He travelled to Paris for the Congress of Religions in 1900. His lectures at the Congress concerned the worship of the lingam and the authenticity of the Bhagavad Gita. Vivekananda then visited Brittany, Vienna, Istanbul, Athens and Egypt. The French philosopher Jules Bois was his host for most of this period. Vivekananda returned to Calcutta on 9 December 1900.
On 4 July 1902 (the day of his death), Vivekananda awoke early, went to the monastery at Belur Math and meditated for three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar and the philosophy of yoga to pupils, later discussing with colleagues a planned Vedic college in the Ramakrishna Math. At 7:00 pm Vivekananda went to his room, asking not to be disturbed; he died at 9:20 p.m. while meditating. The rupture of a blood vessel in his brain was reported as a possible cause of death. According to his disciples, the rupture was due to his brahmarandhra (an opening in the crown of his head) being pierced when he attained mahasamādhi. Vivekananda fulfilled his prophecy that he would not live forty years. He was cremated on a sandalwood funeral pyre on the bank of the Ganga in Belur, opposite where Ramakrishna was cremated sixteen years earlier.
Vivekananda synthesised and popularised various strands of Hindu thought, most notably classical yoga and Advaita Vedanta. As a young man, he had been influenced by western ideas such as Universalism, via Unitarian missionaries who collaborated with the Brahmo Samaj. His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God, the deprecation of idolatry, and, according to Michelis, a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta".
Influenced by Ramakrishna, he came to see the Vedanta as providing the ontological basis for śivajñāne jīver sevā – the spiritual practice of serving human beings as actual manifestations of the divine. For Vivekananda, the practice of remembering the presence of the divine in all people, regardless of social status, promoted social harmony and helped develop the capacity for love.
An important element in his adaptation of Hindu religiosity was the introduction of his four yogas model, which includes Raja yoga, his interpretation of Patanjali's Yoga sutras. This offered a practical means to realise the divine force within, a central idea in modern Western esotericism. His book Raja Yoga was highly influential in the Western understanding of yoga.
Nationalism was a prominent theme in Vivekananda's thought. He believed that a country's future depends on its people, and his teachings focused on human development. He wanted "to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest".
Swami Vivekananda was one of the most influential philosophers and social reformers in his contemporary India. He is considered to be the most successful and influential missionary of Vedanta to the Western world.
National Youth Day in India is observed on Vivekananda's birthday (12 January). The day he delivered his speech at the Parliament of Religions (11 September) is observed as "World Brotherhood Day". The 150th birth anniversary of Swami Vivekananda was celebrated in India and abroad. The Ministry of Youth Affairs and Sports in India, officially observed 2013 as the occasion in a declaration.
Although Vivekananda was a powerful writer in English and Bengali, most of his published works were based on lectures given at various places around the world. Since most of these lectures were delivered spontaneously and with minimal preparation, his written style often retained the variability characteristic of his speech, and could be "in turn discursive or expository, conversational or declamatory." His main work, Raja Yoga, consists of his own reworking of a series of talks delivered in New York.
Bengali: স্বামী বিবেকানন্দ; pronounced [ʃami bibekanɔndo]; listenⓘ; IAST: Svāmī Vivekānanda /wiki/Bengali_language
নরেন্দ্রনাথ দত্ত; pronounced [nɔrendronatʰ dɔto] /wiki/Help:IPA/Bengali
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The exact date of the meeting is unknown. Vivekananda researcher Shailendra Nath Dhar studied the Calcutta University Calendar of 1881—1882 and found in that year, examination started on 28 November and ended on 2 December[64]
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McRae quotes "[a] sectarian biography of Vivekananda,"[110] namely Sailendra Nath Dhar A Comprehensive Biography of Swami Vivekananda, Part One, (Madras, India: Vivekananda Prakashan Kendra, 1975), p. 461, which "describes his speech on the opening day".[111]
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