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Swami Vivekananda
Indian Hindu monk and philosopher (1863–1902)

Swami Vivekananda (1863–1902), born Narendranath Datta, was a renowned Hindu monk and philosopher, and chief disciple of the mystic Ramakrishna. He played a pivotal role in introducing Vedanta and Yoga to the Western world, raising interfaith awareness and elevating Hinduism as a major religion by the late nineteenth century. After meeting Ramakrishna, he became a devoted sannyasin and later toured the Indian subcontinent, witnessing harsh conditions under British India. His famous 1893 speech at the Parliament of Religions in Chicago emphasized spiritual unity and tolerance. Vivekananda founded the Ramakrishna Math and Ramakrishna Mission, and inspired global Vedanta Societies. Celebrated as a patriotic saint, his birthday is observed as National Youth Day in India.

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Early life (1863–1888)

Birth and childhood

Vivekananda was born as Narendranath Datta (name shortened to Narendra or Naren)17 in a Bengali Kayastha family1819 in his ancestral home at 3 Gourmohan Mukherjee Street in Calcutta,20 the capital of British India, on 12 January 1863 during the Makar Sankranti festival.21 He was one of nine siblings.22 His father, Vishwanath Datta, was an attorney at the Calcutta High Court.2324 Durgacharan Datta, Narendra's grandfather was a Sanskrit and Persian scholar25 who left his family and became a monk at age twenty-five.26 His mother, Bhubaneswari Devi, was a devout housewife.27 The progressive, rational attitude of Narendra's father and the religious temperament of his mother helped shape his thinking and personality.2829 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.30 He was fascinated by wandering ascetics and monks.31 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".32

Education

In 1871, at the age of eight, Narendranath enrolled at Ishwar Chandra Vidyasagar's Metropolitan Institution, where he went to school until his family moved to Raipur in 1877.[30] In 1879, after his family's return to Calcutta, he was the only student to receive first-division marks in the Presidency College entrance examination.33 He was an avid reader in a wide range of subjects, including philosophy, religion, history, social science, art and literature.34 He was also interested in Hindu scriptures, including the Vedas, the Upanishads, the Bhagavad Gita, the Ramayana, the Mahabharata and the Puranas. Narendra was trained in Indian classical music,35 and regularly participated in physical exercise, sports and organised activities. He studied Western logic, Western philosophy and European history at the General Assembly's Institution (now known as the Scottish Church College).36 In 1881, he passed the Fine Arts examination, and completed a Bachelor of Arts degree in 1884.3738 Narendra studied the works of David Hume, Immanuel Kant, Johann Gottlieb Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur Schopenhauer, Auguste Comte, John Stuart Mill and Charles Darwin.3940 He became fascinated with the evolutionism of Herbert Spencer and corresponded with him.4142 He translated Spencer's book Education (1861) into Bengali.43 While studying Western philosophers, he also learned Sanskrit scriptures and Bengali literature.44

William Hastie (the principal of Christian College, Calcutta, from where Narendra graduated) wrote of him: "Narendra is really a genius. I have travelled far and wide but I have never come across a lad of his talents and possibilities, even in German universities, among philosophical students. He is bound to make his mark in life".45 He was known for his prodigious memory and speed reading ability, and a number of anecdotes attest to this.46 Some accounts have called Narendra a shrutidhara (a person with a prodigious memory).47

Initial spiritual forays

See also: Swami Vivekananda and meditation

In 1880, Narendra joined Keshab Chandra Sen's Nava Vidhan, which was established by Sen after meeting Ramakrishna Paramahamsa and reconverting from Christianity to Hinduism.48 Narendra became a member of a Freemasonry lodge "at some point before 1884"49 and of the Sadharan Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.50515253 From 1881 to 1884, he was also active in Sen's Band of Hope, which tried to discourage youths from smoking and drinking.54

It was in this cultic milieu that Narendra became acquainted with Western esotericism.55 His initial beliefs were shaped by Brahmo concepts, which denounced polytheism and caste restrictions,5657 and proposed a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta."58 Rammohan Roy, the founder of the Brahmo Samaj who was strongly influenced by unitarianism, strove towards a universalistic interpretation of Hinduism.59 His ideas were "altered [...] considerably" by Debendranath Tagore, who had a romantic approach to the development of these new doctrines, and questioned central Hindu beliefs like reincarnation and karma, and rejected the authority of the Vedas.60 Tagore, and later Sen, also brought this "neo-Hinduism" closer in line with western esotericism.61 Sen was influenced by transcendentalism, an American philosophical-religious movement strongly connected with unitarianism, which emphasised personal religious experience over mere reasoning and theology.62 Sen's focus on creating "an accessible, non-renunciatory, everyman type of spirituality" that introduced "lay systems of spiritual practice" was an influence on the teachings Vivekananda later popularised in the west.63

Not satisfied with his knowledge of philosophy, Narendra came to "the question which marked the real beginning of his intellectual quest for God."64 He asked several prominent Calcutta residents if they had come "face to face with God", but none of their answers satisfied him.6566 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."6768 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."69 De Michelis, however, suggests that Vivekananda was more influenced by the Brahmo Samaj and its new ideas than by Ramakrishna.70 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.71 Swami Medhananda agrees that the Brahmo Samaj was a formative influence,72 but affirms that "it was Narendra's momentous encounter with Ramakrishna that changed the course of his life by turning him away from Brahmoism."73

Meeting Ramakrishna

Main article: Relationship between Ramakrishna and Swami Vivekananda

See also: Swami Vivekananda's prayer to Kali at Dakshineswar

Narendra first met Ramakrishna in 1881. When Narendra's father died in 1884, Ramakrishna became his primary spiritual focus.74

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.75 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.767778

They probably first met personally in November 1881,79 though Narendra did not consider this their first meeting, and neither man mentioned this meeting later.80 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.81 According to Makarand Paranjape, at this meeting Ramakrishna asked Narendra to sing. Impressed by his talent, he asked Narendra to come to Dakshineshwar.82

Narendra went to Dakshineswar in late 1881 or early 1882 and met Ramakrishna.83 This meeting proved to be a turning point in his life.84 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.85 He initially saw Ramakrishna's ecstasies and visions as "mere figments of imagination"86 and "hallucinations".87 As a member of Brahmo Samaj, he opposed idol worship, polytheism, and Ramakrishna's worship of Kali.88 He even rejected the Advaita Vedanta teaching of "identity with the absolute" as blasphemy and madness, and often ridiculed the idea.89 Ramakrishna was unperturbed and advised him: "Try to see the truth from all angles".90

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.91 His attempts to find work were unsuccessful. He questioned God's existence,92 but found solace in Ramakrishna, and his visits to Dakshineswar increased.93

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.949596 He gradually became ready to renounce everything for the sake of realising God, and accepted Ramakrishna as his Guru.97

In 1885, Ramakrishna developed throat cancer. He was transferred to Calcutta and then to a garden house in Cossipore. Narendra and Ramakrishna's other disciples took care of him during his last days, and Narendra's spiritual education continued. At Cossipore, he experienced Nirvikalpa samadhi.98 Narendra and several other disciples received ochre robes from Ramakrishna, forming his first monastic order.99 He was taught that service to men was the most effective worship of God.100101 Ramakrishna asked him to take care of the other monastic disciples, and likewise asked them to see Narendra as their leader.102 Ramakrishna died in the early morning hours of 16 August 1886 in Cossipore.103104

Founding of Ramakrishna Math

Main article: Baranagar Math

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.105 Many returned home, adopting a Grihastha (family-oriented) way of life.106 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.107 Narendra and other disciples used to spend many hours practicing meditation and religious austerities every day.108 Narendra recalled the early days of practice in the monastery:109

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

In 1887, Narendra compiled a Bengali song anthology named Sangeet Kalpataru with Vaishnav Charan Basak. Narendra collected and arranged most of the songs in this compilation, but unfavourable circumstances prevented its completion.110

Monastic vows

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.111112 They decided to live their lives as their master lived.113

Travels in India (1888–1893)

Main article: Swami Vivekananda's travels in India (1888–1893)

In 1888, Narendra left the monastery as a Parivrâjaka – a wandering monk, "without fixed abode, without ties, independent and strangers wherever they go".114 His sole possessions were a kamandalu (water pot), staff and his two favourite books: the Bhagavad Gita and The Imitation of Christ.115 Narendra travelled extensively in India for five years, visiting centres of learning and acquainting himself with diverse religious traditions and social patterns.116117 He developed sympathy for the suffering and poverty of the people, and resolved to uplift the nation.118119 Living primarily on bhiksha (alms), he travelled on foot and by railway. During his travels he met and stayed with Indians from all religions and walks of life: scholars, dewans, rajas, Hindus, Muslims, Christians, paraiyars (low-caste workers) and government officials.120 On the suggestion of his patron, friend and disciple Raja Ajit Singh of Khetri, he adopted the name "Vivekananda"–a conglomerate of the Sanskrit words: viveka and ānanda, meaning "the bliss of discerning wisdom". As Vivekananda he departed Bombay for Chicago, on 31 May 1893, intending to participate in the World's Parliament of Religions.121122

First visit to the West (1893–1897)

See also: Swami Vivekananda at the Parliament of the World's Religions

Vivekananda visited several cities in Japan (including Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo),123 China and Canada en route to the United States,124 reaching Chicago on 30 July 1893.125126 The "Parliament of Religions" took place in September 1893.127 An initiative of the Swedenborgian layman and Illinois Supreme Court judge Charles C. Bonney,128129 the Congress sought to gather all the religions of the world, with the aim of showing "the substantial unity of many religions in the good deeds of the religious life."130 The Brahmo Samaj and the Theosophical Society were invited as representative of Hinduism.131

Vivekananda wished to participate, but learned that only individuals with credentials from a bona fide organisation would be accepted as delegates.132 Disappointed, he contacted Professor John Henry Wright of Harvard University, who had invited him to speak at Harvard.133 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".134 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".135 Vivekananda submitted an application introducing himself as a monk "of the oldest order of sannyāsis ... founded by Sankara".136 The application was supported by the Brahmo Samaj representative Protapchandra Mozoombar, who was also a member of the Parliament's selection committee.137

Parliament of the World's Religions

The Parliament of the World's Religions opened on 11 September 1893 at the Art Institute of Chicago, as part of the World's Columbian Exposition.138139140 On this day, Vivekananda gave a brief speech representing India and Hinduism.141 He bowed to Saraswati (the Hindu goddess of learning) and began his speech with "Sisters and brothers of America!".142143 At these words, Vivekananda received a two-minute standing ovation from the crowd of seven thousand.144 When silence was restored he began his address, greeting the youngest of the nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance".145146 Vivekananda quoted one illustrative passage from the "Shiva mahimna stotram" (Verse 7): "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 another from the Bhagavad Gita (4.11) "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me."147 According to Sailendra Nath Dhar, "it was only a short speech, but it voiced the spirit of the Parliament."148149

Parliament President John Henry Barrows said, "India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors".150 Vivekananda attracted widespread attention in the press, which called him the "cyclonic monk from India". The New York Critique wrote, "He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them". The New York Herald noted, "Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation".151 American newspapers reported Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and influential man in the parliament".152 The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament... if he merely crosses the platform, he is applauded".153 He spoke several more times "at receptions, the scientific section, and private homes"154 on topics related to Hinduism, Buddhism and harmony among religions. Vivekananda's speeches at the Parliament had the common theme of universality, emphasising religious tolerance.155 He soon became known as a "handsome oriental" and made a huge impression as an orator.156 Hearing Vivekananda speak, Harvard psychology professor William James said, "that man is simply a wonder for oratorical power. He is an honor to humanity."157

Lecture tours in the UK and US

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.158 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:

I do not come to convert you to a new belief. I want you to keep your own belief; I want to make the Methodist a better Methodist; the Presbyterian a better Presbyterian; the Unitarian a better Unitarian. I want to teach you to live the truth, to reveal the light within your own soul.159

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 1894.160 His demanding schedule eventually began to affect his health,161 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.162 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.163

Vivekananda travelled to the United Kingdom in 1895 and again in 1896.164 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").165 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.166 From the UK, he visited other European countries. In Germany, he met Paul Deussen, another renowned Indologist.167

Vivekananda's success led to a change in mission, namely the establishment of Vedanta centres in the West.168 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.169 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.170 In 1896, his book Raja Yoga, an interpretation and adaptation of Patanjali's Yoga sutras,171 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.172173

Vivekananda attracted followers and admirers in the US and Europe, including Josephine MacLeod, Betty Leggett, Lady Sandwich, William James, Josiah Royce, Robert G. Ingersoll, Lord Kelvin, Harriet Monroe, Ella Wheeler Wilcox, Sarah Bernhardt, Nikola Tesla, Emma Calvé and Hermann Ludwig Ferdinand von Helmholtz.174175176177178 He initiated several followers, including Marie Louise (a French woman) who became Swami Abhayananda, and Leon Landsberg who became Swami Kripananda,179 so that they could serve the mission of the Vedanta Society.180 He also initiated Christina Greenstidel of Detroit, who became Sister Christine,181 with whom he developed a close father–daughter relationship.182

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.183 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.184

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,185 and were strongly worded.186 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".187188 In 1895, Vivekananda founded the periodical Brahmavadin.189 His translation of the first six chapters of The Imitation of Christ was published in Brahmavadin in 1899.190 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 1896.191 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.192193

Back in India (1897–1899)

Vivekananda arrived in Colombo, British Ceylon (now Sri Lanka) on 15 January 1897,194 and received a warm welcome. In Colombo, he gave his first public speech in the East. He travelled from Colombo to Pamban, Rameswaram, Ramnad, Madurai, Kumbakonam and Madras, delivering lectures. Common people and rajas gave him an enthusiastic reception. During his train travels, people often sat on the rails to force the train to stop, so they could hear him.195 From Madras (now Chennai), he continued his journey to Calcutta and Almora. While in the West, Vivekananda spoke about India's great spiritual heritage; in India, he repeatedly addressed social issues: uplifting the people, eliminating the caste system, promoting science and industrialisation, addressing widespread poverty, and ending colonial rule. The lectures, published as Lectures from Colombo to Almora, demonstrated his fervent nationalism and spiritual ideology.196

On 1 May 1897 in Calcutta, Vivekananda founded the Ramakrishna Mission, an institution dedicated to social service, with ideals based on Karma Yoga.197198 Its governing body consists of the trustees of the Ramakrishna Math (which conducts religious work).199 Both Ramakrishna Math and Ramakrishna Mission have their headquarters at Belur Math.200201 Vivekananda founded two other monasteries: one in Mayavati in the Himalayas (near Almora), the Advaita Ashrama and another in Madras (now Chennai). Two journals were founded: Prabuddha Bharata in English and Udbhodan in Bengali.202 That year, famine-relief work was begun by Swami Akhandananda in the Murshidabad district.203204

Vivekananda earlier inspired Jamsetji Tata to set up a research and educational institution when they travelled together from Yokohama to Chicago on Vivekananda's first visit to the West in 1893. Tata now asked him to head his Research Institute of Science; Vivekananda declined the offer, citing a conflict with his "spiritual interests".205206207 He visited Punjab, attempting to mediate an ideological conflict between Arya Samaj (a reformist Hindu movement) and sanatan (orthodox Hindus).208 After brief visits to Lahore,209 Delhi and Khetri, Vivekananda returned to Calcutta in January 1898. He consolidated the work of the math and trained disciples for several months. Vivekananda composed "Khandana Bhava–Bandhana", a prayer song dedicated to Ramakrishna, in 1898.210

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

See also: Swami Vivekananda in California

Despite declining health, Vivekananda left for the West for a second time in June 1899.211 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 1900.212 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 1900.213

After a brief visit to the Advaita Ashrama in Mayavati, Vivekananda settled at Belur Math, where he continued co-ordinating the works of the Ramakrishna Mission, the math, and the initiatives in England and the US. He had many visitors, including royalty and politicians. Due to deteriorating health, Vivekananda was unable to attend the Congress of Religions in Japan in 1901, but he made pilgrimages to Bodhgaya and Varanasi.214 His health problems, including asthma, diabetes and chronic insomnia, restricted his activity.215

Death

On 4 July 1902 (the day of his death),216 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.217218 At 7:00 pm Vivekananda went to his room, asking not to be disturbed; he died at 9:20 p.m. while meditating.219 The rupture of a blood vessel in his brain was reported as a possible cause of death.220 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.221 Vivekananda fulfilled his prophecy that he would not live forty years.222 He was cremated on a sandalwood funeral pyre on the bank of the Ganga in Belur, opposite where Ramakrishna was cremated sixteen years earlier.223

Teachings and philosophy

Main article: Teachings and philosophy of Swami Vivekananda

See also: Neo-Vedanta and Muscular Hinduism

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.224225226227228 His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God, the deprecation of idolatry,229230 and, according to Michelis, a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta".231

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.232 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.233

Vedanta and yoga

Vivekananda thought that the essence of Hinduism was best expressed in Adi Shankara's Advaita Vedanta philosophy.234 He adhered to Ramakrishna's teaching that the Absolute is both immanent and transcendent.235 According to Anil Sooklal, Vivekananda's neo-Vedanta "reconciles Dvaita or dualism and Advaita or non-dualism," viewing Brahman as "one without a second" yet both saguna (qualified) and nirguna (qualityless).236237 According to Jackson, the Vedanta acquires a modern and Universalistic form in Vivekananda's summary, showing also the influence of classical yoga:238

Each soul is potentially divine. The goal is to manifest this Divinity within by controlling nature, external and internal. Do this either by work, or worship, or mental discipline, or philosophy—by one, or more, or all of these—and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.

Vivekananda's emphasis on nirvikalpa samadhi was preceded by medieval yogic influences on Advaita Vedanta.239 In line with Advaita Vedanta texts like Dŗg-Dŗśya-Viveka (14th century) and Vedantasara (of Sadananda) (15th century), Vivekananda saw samadhi as a means to attain liberation.240241

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.242 This offered a practical means to realise the divine force within, a central idea in modern Western esotericism.243 His book Raja Yoga was highly influential in the Western understanding of yoga.244245

Western esotericism

Via his affiliations with Keshub Chandra Sen's Nava Vidhan,246 the Freemasonry lodge,247 the Sadharan Brahmo Samaj,248249250251 and Sen's Band of Hope, Vivekananda became acquainted with Western esotericism.252 His knowledge of Western esotericism aided his success in Western esoteric circles, beginning with his speech in 1893 at the Parliament of Religions. He adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his Western audiences, particularly those familiar with Western esoteric traditions and movements such as Transcendentalism and New thought.253

Vivekananda's notion of involution was probably influenced by western Theosophists, Darwin's notion of evolution, and possibly also the Samkhya term sātkarya.254 According to Meera Nanda, "Vivekananda uses the word involution exactly how it appears in Theosophy: the descent, or the involvement, of divine consciousness into matter."255 Theosophic ideas on involution have "much in common" with "theories of the descent of God in Gnosticism, Kabbalah, and other esoteric schools".256 With spirit, Vivekananda refers to prana or purusha, derived from Samkhya and classical yoga as presented by Patanjali in the Yoga sutras.257

Moral and social philosophy

Vivekananda linked morality with control of the mind, seeing truth, purity and unselfishness as traits which strengthened it.258 He advised his followers to be holy, unselfish and to have shraddhā (faith). Vivekananda supported brahmacharya,259 believing it the source of his physical and mental stamina and eloquence.260

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.261 He wanted "to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest".262

Influence and legacy

Main article: Influence and legacy of Swami Vivekananda

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.263264

Neo-Vedanta

Vivekananda is considered to be a representative of Neo-Vedanta – a modern interpretation of certain aspects of Hinduism that are thought to be compatible with western esoteric traditions, such as Transcendentalism, New Thought and Theosophy.265 His reinterpretation created a new understanding and appreciation of Hinduism inside and outside India,266 and paved the way for the enthusiastic reception of other forms of Indian spiritual self-improvement in the West, such as yoga and Transcendental Meditation.267 According to Agehananda Bharati: "...modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly".268 Vivekananda espoused the idea that all sects within Hinduism (and all religions) are different paths to the same goal.269

Indian nationalism

Vivekananda's nationalism gave unprecedented substance to the emerging nationalist ideal of British-ruled India. According to social reformer Charles Freer Andrews, "The Swami's intrepid patriotism gave a new colour to the national movement throughout India. More than any other single individual of that period Vivekananda had made his contribution to the new awakening of India".270 Vivekananda drew attention to the extent of poverty in the country, and maintained that addressing such poverty was a prerequisite for national awakening.271 His nationalistic ideas influenced many Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who awakened India spiritually.272 Mahatma Gandhi counted him among the few Hindu reformers "who have maintained this Hindu religion in a state of splendor by cutting down the dead wood of tradition".273

Name-giving

In September 2010, the then Union Finance Minister Pranab Mukherjee, who later became President of India, approved in principle the Swami Vivekananda Values Education Project at a cost of ₹1 billion (US$12 million). The project's objectives included publishing Vivekananda's works in a number of languages, and involving youth with competitions, essays, discussions and study circles.274 In 2011, the West Bengal Police Training College was renamed the Swami Vivekananda State Police Academy, West Bengal.275 The state technical university in Chhattisgarh has been named the Chhattisgarh Swami Vivekanand Technical University.276 In 2012, the Raipur airport was renamed Swami Vivekananda Airport.277

Celebrations

National Youth Day in India is observed on Vivekananda's birthday (12 January). The day he delivered his speech at the Parliament of Religions (11 September) is observed as "World Brotherhood Day".278279 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.280

Movies

Indian film director Utpal Sinha made a film, The Light: Swami Vivekananda as a tribute for his 150th birth anniversary.281 Other Indian films about his life include: Swamiji (1949) by Amar Mullick, Swami Vivekananda (1955) by Amar Mullick, Birieswar Vivekananda (1964) by Modhu Bose, Life and Message of Swami Vivekananda (1964) documentary film by Bimal Roy, Swami Vivekananda (1998) by G. V. Iyer, Swamiji (2012) laser light film by Manick Sorcar.282 Sound of Joy, an Indian 3D-animated short film directed by Sukankan Roy depicts the spiritual journey of Vivekananda. It won the National Film Award for Best Non-Feature Animation Film in 2014.283

Works

Main article: Bibliography of Swami Vivekananda

Although Vivekananda was a powerful writer in English and Bengali,284 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."285 His main work, Raja Yoga, consists of his own reworking of a series of talks delivered in New York.286

Bartaman Bharat, meaning "Present-day India",287 is a Bengali-language essay, first published in the March 1899 issue of Udbodhan, the Bengali-language magazine of Ramakrishna Math and Ramakrishna Mission. The essay was reprinted as a book in 1905 and later included in the fourth volume of The Complete Works of Swami Vivekananda.288289 In this essay, Vivekananda's refrain to the readers is to honour every Indian as a brother, regardless of poverty, social status or caste.290

Publications

Published in his lifetime291 Published after his death (1902)296
  • Addresses on Bhakti Yoga
  • Bhakti Yoga
  • The East and the West (1909)297
  • Inspired Talks (1909)
  • Narada Bhakti Sutras – translation
  • Para Bhakti or Supreme Devotion
  • Practical Vedanta
  • Speeches and writings of Swami Vivekananda; a comprehensive collection
  • Complete Works: a collection of his writings, lectures and discourses in a set of nine volumes298
  • Seeing Beyond the Circle (2005)299

Notes

Sources

Further reading

Bibliography

Main article: Bibliography of Swami Vivekananda

Other sources

Wikimedia Commons has media related to Swami Vivekananda. Wikiquote has quotations related to Swami Vivekananda.

References

  1. Bengali: স্বামী বিবেকানন্দ; pronounced [ʃami bibekanɔndo]; listenⓘ; IAST: Svāmī Vivekānanda /wiki/Bengali_language ↩

  2. নরেন্দ্রনাথ দত্ত; pronounced [nɔrendronatʰ dɔto] /wiki/Help:IPA/Bengali ↩

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  79. 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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  86. Nikhilananda 1964. - Nikhilananda, Swami (April 1964), "Swami Vivekananda Centenary", Philosophy East and West, 14 (1), University of Hawai'i Press: 73–75, doi:10.2307/1396757, JSTOR 1396757 https://doi.org/10.2307%2F1396757 ↩

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  88. Arora 1968, p. 4. - Arora, V. K. (1968), "Communion with Brahmo Samaj", The social and political philosophy of Swami Vivekananda, Punthi Pustak ↩

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