Swami VivekanandaFrom Wikipedia, the free encyclopedia Jump to: navigation, search This article is about Hindu monk Swami Vivekananda. For other uses, see Swami Vivekananda (disambiguation).

Swami Vivekananda

Swami Vivekananda in Chicago, September, 1893. On the left Vivekananda wrote in his own handwriting: "one infinite pure and holy beyond thought beyond qualities I bow down to thee".[1] Narendra Nath Datta 12 January 1863 Born Calcutta, India 4 July 1902 (aged 39) Died Belur Math near Calcutta Nationality Indian Belur Math, Ramakrishna Math and Founder of Ramakrishna Mission Ramakrishna Guru Philosophy Vedanta Raja Yoga, Karma Yoga, Bhakti Yoga Literary and Jnana Yoga works Alasinga Perumal, Swami Prominent Abhayananda, Sister Nivedita, Swami Disciple(s) Sadananda

Influence on[show] Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and Quotation eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.[2] (See more quotations in Wikiquote)Signature Swami Vivekananda (Bengali pronunciation: Shmi Bibeknando (helpinfo)): Bengali [3] pronunciation: [ami bibekanno]) (12 January 18634 July 1902), born Narendra Nath Datta (Bengali pronunciation: [n end o na d o]), was an Indian Hindu monk. He was a key figure in the introduction of Indian philosophies of Vedanta and Yoga to the western world[4] and was credited with raising interfaith awareness, bringing Hinduism to the status of a major world religion in the late 19th century.[5] He was a major force in the revival of Hinduism in India and contributed to the notion of nationalism in colonial India.[6] He was the chief disciple of the 19th century saint Ramakrishna and the founder of the Ramakrishna Math and the Ramakrishna Mission.[4] He is perhaps best known for his inspiring speech beginning with "Sisters and Brothers of America,"[7] through which he introduced Hinduism at the Parliament of the World's Religions in Chicago in 1893. Born into an aristocratic Bengali family of Calcutta,[8] Vivekananda showed an inclination towards spirituality. He was influenced by his guru Ramakrishna from whom he learnt that all living beings were an embodiment of the divine self and hence, service to God could be rendered by service to mankind.[9] After the death of his guru, Vivekananda toured the Indian subcontinent extensively and acquired a first-hand knowledge of the conditions that prevailed in British India.[10] He later travelled to the United States to represent India as a delegate in the 1893 Parliament of World Religions. He conducted hundreds of public and private lectures and classes, disseminating tenets of Hindu philosophy in the United States, England and Europe. In India, Vivekananda is regarded as a patriotic saint and his birthday is celebrated as the National Youth Day.[11]

Contents

1 Early life (18631888) o 1.1 Birth and childhood o 1.2 College and Brahmo Samaj o 1.3 With Ramakrishna o 1.4 Founding of the Ramakrishna Math 2 As a monk wandering in India (18881893) o 2.1 Northern India (18881890) o 2.2 The Himalayas (18901891)

2.3 Rajputana (1891) 2.4 Western India (18911892) 2.5 Southern India (18921893) 3 First visit to the West (18931897) o 3.1 Parliament of the World's Religions o 3.2 Lecturing tours in America and England 4 Back in India (18971899) o 4.1 Colombo to Almora o 4.2 Founding of the Ramakrishna Mission 5 Second visit to the West and last years (18991902) 6 Death 7 Teachings and philosophy 8 Influence and legacy 9 Literary Works o 9.1 Books by Vivekananda 10 See also 11 References o 11.1 Notes o 11.2 Citations o 11.3 Sources 12 Further reading 13 External links

o o o

Early life (18631888)Birth and childhood

Bhuvaneswari Devi (18411911). "I am indebted to my mother for the efflorescence of my knowledge."[12] - Swami Vivekananda

Vivekananda was born as Narendranath in Calcutta, the capital of British India, on 12 January 1863 during the Makar Sankranti festival. He belonged to a traditional Bengali Kayastha (a caste of Hindus) family and was one of the nine siblings.[13] Narendra's father Vishwanath Datta was an attorney of Calcutta High Court.[14] Narendra's mother was a pious woman and a housewife. The progressive rational approach of his father and the religious temperament of his mother helped shape his thinking and personality.[15][16] Young Narendranath was fascinated by the wandering ascetics and monks.[16] Narendra was an average student, but a voracious reader.[17] He was interested in a wide range of subjects such as philosophy, religion, history, the social sciences, arts, and literature.[18] He evinced interest in the Hindu scriptures such as the Vedas, the Upanishads, the Bhagavad Gita, the Ramayana, the Mahabharata and the Puranas. He trained in Indian classical music,[19] and participated in physical exercise, sports, and organisational activities.[18] Narendra joined the Metropolitan Institution of Ishwar Chandra Vidyasagar in 1871 and studied there until 1877 when his family moved to Raipur.[20] The family returned to Calcutta two years later.

College and Brahmo SamajIn 1879 after his family moved back to Calcutta, Narendra passed the entrance examination from the Presidency College. He subsequently studied western logic, western philosophy and history of European nations in the General Assembly's Institution (now known as the Scottish Church College).[21][22] In 1881 he passed the Fine Arts examination and in 1884 he completed a Bachelor of Arts degree.[23][24] Narendra studied the works 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.[25][26] Narendra became fascinated with the evolutionism of Herbert Spencer and had correspondence with him;[27][28] he translated Spencer's book Education (1861) into Bengali. Alongside his study of Western philosophers, he was thoroughly acquainted with Indian Sanskrit scriptures and many Bengali works.[26] Dr. William Hastie, principal of General Assembly's Institution, wrote, "Narendra is really a genius. I have travelled far and wide but I have never come across a lad of his talents and possibilities, even in German universities, among philosophical students."[25] Some accounts regard Narendra as a srutidharaa man with prodigious memory.[29][30][31] Narendra became the member of a Freemason's lodge and of a breakaway faction of the Brahmo Samaj led by Keshub Chandra Sen.[22] His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God and deprecation of the worship of idols.[32] 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 internalised. Narendra went about asking prominent residents of contemporary Calcutta whether they had come "face to face with God" but could not get answers which satisfied him.[33][34] His first introduction to the saint Ramakrishna occurred in a literature class in General Assembly's Institution, when he heard Hastie lecturing on William Wordsworth's poem The Excursion.[35][36] While explaining the word "trance" in the poem, Hastie suggested his students to visit Ramakrishna of Dakshineswar to know the real meaning of trance. This prompted some of his students, including Narendra, to visit Ramakrishna.[22][37][38]

With Ramakrishna

Ramakrishna, guru of Vivekananda. Narendra's meeting with Ramakrishna in November 1881 proved to be a turning point in Narendra's life.[39] Narendra said about this first meeting that "Ramakrishna looked just like an ordinary man, with nothing remarkable about him. He used the most simple language and I thought 'Can this man be a great teacher?'. I crept near to him and asked him the question which I had been asking others all my life: 'Do you believe in God, Sir?' 'Yes', he replied. 'Can you prove it, Sir?' 'Yes'. 'How?' 'Because I see Him just as I see you here, only in a much intenser sense.' That impressed me at once. [...] I began to go to that man, day after day, and I actually saw that religion could be given. One touch, one glance, can change a whole life."[39][40] Though Narendra did not accept Ramakrishna as his teacher initially and revolted against his ideas, he was attracted by his personality and started visiting him at Dakshineswar frequently.[41] He initially looked upon Ramakrishna's ecstasies and visions as "mere figments of imagination",[15] and "hallucinations".[42] As a member of Brahmo Samaj, he was against idol worship and polytheism, and Ramakrishna's worship of Kali.[43] He even rejected the Advaitist Vedantism of "identity with absolute" as blasphemy and madness, and often made fun of the concept.[42] Though at first Narendra could not accept Ramakrishna and his visions, he did not neglect him. Instead, he tested Ramakrishna, who faced all of his arguments and examinations with patience"Try to see the truth from all angles" was his reply.[41] His father's untimely death in 1884 left Narendra's family bankrupt. Unable to find employment and facing poverty, Narendra questioned God's existence.[44] During this time, Narendra found solace in Ramakrishna, and his visits to Dakshineswar increased.[45] Narendra gradually became ready to renounce everything for the sake of realising God. In time, Narendra accepted Ramakrishna as his guru.[41] In 1885, Ramakrishna developed throat cancer and he was transferred to Calcutta and later to Cossipore. Narendra and Ramakrishna's other disciples took care of him during his final days.

Narendra's spiritual education under Ramakrishna continued. At Cossipore, Narendra reportedly experienced Nirvikalpa Samadhi.[46] During Ramakrishna's last days, Narendra and some of the other disciples received the ochre monastic robes from Ramakrishna, forming the first monastic order of Ramakrishna.[47] Narendra was taught that service to men was the most effective worship of God.[15][48] During his final days, Ramakrishna asked Narendra Nath to take care of other monastic disciples and in turn asked them to look upon Narendra as their leader.[49] Ramakrishna died in the early morning hours of 16 August 1886 at his garden house in Cossipore.[49]

Founding of the Ramakrishna Math

Vivekananda (standing, 3rd from left) and other disciples of Ramakrishna in Baranagar Math, in 1887[50] After the death of Ramakrishna, his devotees and admirers stopped funding the Cossipore math. The unpaid rents soon piled up and Narendra and other disciples of Ramakrishna had to find a new place to live.[51] Many of his disciples returned home and became inclined towards a Grihastha (family-oriented) life.[52] Narendra decided to make a dilapidated house at Baranagar the new math (monastery) for remaining disciples. The rent of the Baranagar Math was cheap and it was funded by "holy begging" (mdhukar). In his book Swami Vivekananda: A Reassessment, Narasingha Prosad Sil writes, "the Math was an adult male haven, a counter culture community of freedomseeking youths on the fringe of society and the city".[53] The math became the first building of the Ramakrishna Maththe monastery of the first monastic order of Ramakrishna.[39] Narendra later reminisced about the early days in the monastery:[54]

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

In January 1887, Narendra and eight other disciples took formal monastic vows. Narendra took the name of Swami Bibidishananda. Later he was given the name Vivekananda by Ajit Singh, the Maharaja of Khetri.[55] In January 1899 the Baranagar Math was transferred to Belur in the Howrah district, now known as the Belur Math.[56]

As a monk wandering in India (18881893)

Swami Vivekananda at Jaipur, ca.18851893.[57]

Swami Vivekananda location unknown, ca.18881893[57] In 1888, Vivekananda left the monastery as a Parivrjaka the Hindu religious life of a wandering monk, "without fixed abode, without ties, independent and strangers wherever they go."[58] His sole possessions were a kamandalu (water pot), staff, and his two favourite books Bhagavad Gita and The Imitation of Christ.[59] Vivekananda travelled extensively in India for five years, visiting centres of learning, acquainting himself with the diverse religious traditions and different patterns of social life.[60][61] He developed a sympathy for the suffering and poverty of the masses and resolved to uplift the nation.[60][62] Living mainly on bhiksha (alms), Vivekananda travelled on foot and railway tickets bought by his admirers whom he met during the travels. During these travels he made acquaintance and stayed with Indians from all walks of life and religionsscholars, dewans, rajas, Hindus, Muslims, Christians, pariahs (low caste workers) and government officials.[62]

Northern India (18881890)In 1888, Vivekananda's first destination was Varanasi,[63] where he met the Bengali writer, Bhudev Mukhopadhyay and the saint Trailanga Swami. He also met Babu Pramadadas Mitra, the noted Sanskrit scholar, with whom he corresponded on the interpretation of the Hindu scriptures.[64] After Varanasi he visited Ayodhya, Lucknow, Agra, Vrindavan, Hathras and Rishikesh.[63] At Hathras, he met Sharat Chandra Gupta, a railway station master who later became one of his earliest disciples as Sadananda.[65][66] Between 1888 and 1890, he visited Vaidyanath and Allahabad. From Allahabad, he went on to Ghazipur, where he met Pavhari Baba,[67] an Advaita Vedanta ascetic who used to spend most of his time in meditation.[68] During this period, Vivekananda returned to Baranagar math a few times, because of ill health and to arrange for monetary funds for the math.[66]

The Himalayas (18901891)In July 1890, accompanied by the fellow monk Swami Akhandananda (also a disciple of Ramakrishna), Vivekananda visited the Himalayas. This constituted the first phase of his journey that would encompass the West.[66][69] He visited Nainital, Almora, Srinagar, Dehradun, Rishikesh and Haridwar. During these travels, he met Swami Brahmananda, Saradananda, Turiyananda and Advaitananda. They stayed at Meerut for some days engaged in meditation, prayer and study of scriptures. At the end of January 1891, Vivekananda left his fellows and journeyed to Delhi.[69][70]

Rajputana (1891)After visiting historical sites at Delhi, Vivekananda journeyed towards Alwar in Rajputana. Later Vivekananda journeyed to Jaipur, where he studied Panini's Ashtadhyayi with a Sanskrit scholar. He next travelled to Ajmer, where he visited the palace of Akbar and the Dargah Sharif. At Mount Abu, he met Raja Ajit Singh of Khetri, who became his ardent devotee and supporter. Swami Tathagatananda, a senior monk of the Ramakrishna Order wrote of the relationship: Swami Vivekanandas f iendship wi h Maha aja Aji Singh of Khe i was enac ed agains he backdrop of Khetri, a sanctified town in Northern Rajasthan, characterized by its long heroic history and independent spirit. Destiny brought Swamiji and Ajit Singh together on 4 June 1891 at Mount Abu, where their friendship gradually developed through their mutual interest in significant spiritual and secular topics. The friendship intensified when they travelled to Khetri and it became clear that theirs was the most sacred friendship, that of a Guru and his disciple.[71] At Khetri, he delivered discourses to the Raja, became acquainted with the pandit Ajjada Adibhatla Narayana Dasu, and studied Mahbhya on sutras of Panini. After two and a half months there, in October 1891, he proceeded towards Maharastra.[62][72]

Western India (18911892)Vivekananda visited Ahmedabad, Wadhwan and Limbdi. At Ahmedabad, he completed his studies of Islamic and Jain culture.[62] At Limbdi, he met Thakur Saheb Jaswant Singh, who had

himself been to England and America. From Thakur Saheb, he first got the idea of going to the West to preach Vedanta. He later visited Junagadh, where he was the guest of Haridas Viharidas Desai, the Dewan of the State. The Diwan was so charmed with his company that every evening he, with all the State officials, used to meet Vivekananda and converse with him until late at night. Vivekananda also visited Girnar, Kutch, Porbander, Dwaraka, Palitana, Nadiad, Nadiad ni haveli and Baroda. At Porbander, he stayed three quarters of a year, furthering his philosophical and Sanskrit studies with learned pandits.[62] Vivekananda's next destinations included Mahabaleshwar, Pune, Khandwa and Indore. At Kathiawar, he heard of the Parliament of the World's Religions and was urged by his followers there to attend it. After a brief stay in Bombay in July 1892, he met Bal Gangadhar Tilak during a train journey.[73] After staying with Tilak for a few days in Pune,[74] Vivekananda travelled to Belgaum in October 1892 and to Panaji and Margao in Goa. He spent three days in the Rachol Seminary, the oldest convent of Goa, where rare religious manuscripts and printed works in Latin were preserved. There, he studied Christian theological works.[75]

Southern India (18921893)

Vivekananda Temple on Vivekananda rock at Kanyakumari, India Later Vivekananda travelled to Bangalore, where he became acquainted with K. Seshadri Iyer, the Dewan of the Mysore state, and stayed at the palace as a guest of the Maharaja of Mysore, Chamaraja Wodeyar. Iyer described Vivekananda as "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.[76] From Bangalore, he visited Trichur, Kodungalloor, and Ernakulam. At Ernakulam, he met Chattampi Swamikal, contemporary of Narayana Guru, in early December 1892.[77] From Ernakulam, he travelled to Trivandrum, Nagercoil and reached Kanyakumari on foot during the Christmas Eve of 1892.[78] At Kanyakumari, Vivekananda meditated on the "last bit of Indian rock", known later as the Vivekananda Rock Memorial. At Kanyakumari, Vivekananda had the "Vision of one India", also commonly called "The Kanyakumari resolve of 1892".[79] He wrote,

"At Cape Camorin sitting in Mother Kumari's temple, sitting on the last bit of Indian rockI hit upon a plan: We are so many sanyasis wandering about, and teaching the people metaphysicsit is all madness. Did not our Gurudeva use to say, 'An empty

stomach is no good for religion?' We as a nation have lost our individuality and that is the cause of all mischief in India. We have to raise the masses."[79][80] From Kanyakumari he visited Madurai, where he met the Raja of Ramnad, Bhaskara Sethupathi, to whom he had a letter of introduction. The Raja became his disciple and urged him to go to the Parliament of Religions at Chicago. From Madurai, he visited Rameswaram, Pondicherry and Madras and there he met some of his most devoted disciples, who played important roles in collecting funds for his voyage to America and later in establishing the Ramakrishna Mission in Madras. 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 Vivekanandathe name suggested by the Maharaja of Khetri, Ajit Singh.[80]

First visit to the West (18931897)Vivekananda visited several cities in Japan such as Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo,[81] and some places in China and Canada en route the United States.[82] He arrived at Chicago in July 1893.[82] However, to his disappointment he learnt that no one without credentials from a bona fide organisation would be accepted as a delegate. He came in contact with Professor John Henry Wright of Harvard University who invited him to speak at the university.[83] On learning that Vivekananda lacked credential to speak at the Chicago 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."[84] 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."[84]

Parliament of the World's Religions

Swami Vivekananda on the platform of the Parliament of Religions September 1893. On the platform (left to right) Virchand Gandhi, Dharmapala, Swami Vivekananda[85] 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.[86] On this day Vivekananda gave his first brief speech. He represented India and Hinduism.[87] He was initially nervous, bowed to Saraswati, the

Hindu goddess of learning and began his speech with, "Sisters and brothers of America!".[83][88] 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 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."[89] He quoted two illustrative passages from the Shiva mahimna stotram"As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!" and "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me."[89] Despite being a short speech, it voiced the spirit of the Parliament and its sense of universality.[89][90] 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."[88] 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 missionaries to this learned nation."[91] The American newspapers reported Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and influential man in the parliament".[92] The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament...if he merely crosses the platform, he is applauded".[93] He spoke several more times at the Parliament on topics related to Hinduism, Buddhism and harmony of religions. The parliament ended on 27 September 1893. All his speeches at the Parliament had the common theme of universality, and emphasised religious tolerance.[94]

Lecturing tours in America and England"I do not come", said Swamiji on one occasion in America, "to convert you to a new belief. I want you to keep your own belief; I want to make the Methodist a better Methodist; the Presbyterian a better Presbyterian; the Unitarian a better Unitarian. I want to teach you to live the truth, to reveal the light within your own soul."[95]

Following the Parliament of Religions, Vivekananda spent nearly two years lecturing in various parts of eastern and central United States, mostly in Chicago, Detroit, Boston, and New York. He founded the "Vedanta Society of New York" in 1894.[96] By the spring of 1895, his busy and tiring schedule led to poor health.[97] He stopped lecturing tours, and started giving free and private classes on Vedanta and Yoga. Starting in June 1895, he conducted private lectures to a dozen of his disciples at the Thousand Island Park in New York for two months.[97] During his first visit to the West, he travelled to England twicein 1895 and 1896. His lectures were successful there.[98] There in November 1895, he met Margaret Elizabeth Noble, an Irish lady, who would later become Sister Nivedita.[97] During his second visit to England in May 1896, Vivekananda met Max Mller, a noted Indologist from Oxford University who wrote Ramakrishna's first biography in the West.[90] From England, he also visited other European countries. In Germany he met Paul Deussen, another Indologist.[99] Vivekananda was offered

academic positions in two American universitiesone for the chair of Eastern Philosophy at Harvard University and another similar position at Columbia Universitywhich he declined since such duties would conflict with his commitment as a monk.[97]

Swami Vivekananda in Greenacre, Maine in August, 1894[100] Vivekananda attracted several followers and admirers in the US and Europe, such as Josephine MacLeod, William James, Josiah Royce, Robert G. Ingersoll, Nikola Tesla, Lord Kelvin, Harriet Monroe, Ella Wheeler Wilcox, Sarah Bernhardt, Emma Calv, and Professor Hermann Ludwig Ferdinand von Helmholtz.[15][97][99][101] He initiated several followers into his mission; Marie Louise, a French woman, became Swami Abhayananda, and Mr. Leon Landsberg, became Swami Kripananda.[102] From West, Vivekananda also set his work back in India in motion. He was in regular correspondence with his followers and brother monks,[nb 1] offering advice and monetary funds. His letters in this period reflect motives of his campaign for social service,[103] and often contained strong words.[104] 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."[105][106] Eventually in 1895, money sent by Vivekananda was used to start the periodical Brahmavadin, for the purpose of teaching the Vedanta.[107] Later, Vivekananda's translation of first six chapters of The Imitation of Christ was published in Brahmavadin (1889).[108] Vivekananda left for India on 16 December 1896 from England with his disciples, Captain and Mrs. Sevier, and J.J. Goodwin. On the way they visited France and Italy, and set sail for India from the Port of Naples on 30 December 1896.[109] He was later followed to India by Sister Nivedita. Nivedita devoted the rest of her life to the education of Indian women and the cause of India's independence.[97][110]

Back in India (18971899)

Vivekananda at Chennai 1897

Colombo to AlmoraThe ship from Europe arrived in Colombo, Sri Lanka on 15 January 1897.[111] Vivekananda received an ecstatic welcome. In Colombo, he gave what constitutes his first public speech in the East, India, the Holy Land. From there on, his journey to Calcutta was a triumphal progress. He travelled from Colombo to Pamban, Rameswaram, Ramnad, Madurai, Kumbakonam and Madras delivering lectures. People and Rajas gave him enthusiastic reception. During his train journeys, people often squatted on the rails to enforce stopping of the train to hear him.[111] From Madras, he continued his journey to Calcutta and then to Almora. While in the West he talked of India's great spiritual heritage; on return to India he repeatedly addressed social issuesuplift of the population, getting rid of the caste system, promotion of science, industrialisation of the country, addressing the widespread poverty, and the end of the colonial rule. These lectures, published as Lectures from Colombo to Almora, show his nationalistic fervour and spiritual ideology.[112] His speeches had influence on the contemporaneous and subsequent Indian leaders such as Mahatma Gandhi, Bipin Chandra Pal, Balgangadhar Tilak and Netaji Subhas Chandra Bose.[113][114]

Founding of the Ramakrishna MissionAdvaita Ashrama, Mayavati, a branch of the Ramakrishna Math, founded on 19 March 1899, later published many of Swami Vivekananda's work, now publishes Prabuddha Bharata journal On 1 May 1897 at Calcutta, Vivekananda founded the Ramakrishna Missionthe organ for social service. The ideals of the Ramakrishna Mission are based on Karma Yoga.[115][116] Its governing body consists of the trustees of the Ramakrishna Maththe organ to carry out religious works.[117] Both Ramakrishna Math and Ramakrishna Mission have their headquarters at Belur Math.[90][118] He founded two other monasteriesone at Mayavati on the Himalayas, near Almora, called the Advaita Ashrama and another at Madras. Two journals were started, Prabuddha Bharata in English and Udbhodan in Bengali.[119] The same year, the famine relief work was started by Swami Akhandananda at Murshidabad district.[90][117] Vivekananda had earlier inspired Jamsetji Tata to set up a research and educational institution when they had travelled together from Yokohama to Chicago on Vivekananda's first visit to the West in 1893. Now Tata requested him to head the Research Institute of Science that Tata had

established; he declined the offer citing conflict with his "spiritual interests".[120][121][122] Vivekananda visited Punjab where he tried to mediate ideological conflict between Arya Samaj (a reformist movement of Hinduism) and Sanatans (orthodox Hindus).[123] After brief visits to Lahore,[117] Delhi and Khetri, he returned to Calcutta in January 1896. He consolidated the works of math and trained disciples over the next several months. He composed Khandana Bhava Bandhana, a prayer song dedicated to Ramakrishna in 1898.[124]

Second visit to the West and last years (18991902)

Swami Vivekananda the photo was taken in Bushnell Studio in San Francisco, 1900.[125]

The Swami Vivekananda temple at Belur Math, on the place where he was cremated. Vivekananda left for the West for the second time in June 1899 despite his declining health.[126] He was accompanied by Sister Nivedita and Swami Turiyananda. He spent a short time in England, and went on to the United States. During this visit, he established the Vedanta societies at San Francisco and New York. He also founded "Shanti Ashrama" (peace retreat) at California.[127] He attended the Congress of Religions in Paris in 1900.[128] From the US, he went to Paris. His lectures in Paris dwelt on worship of Linga and authenticity of the Gita.[127] From

Paris he visited Brittany, Vienna, Istanbul, Athens and Egypt. The French philosopher Jules Bois was his host for most of this period.[127] He returned to Calcutta on 9 December 1900.[127] Following a brief visit to Advaita Ashrama, Mayavati, he settled at Belur Math from where he continued to coordinate the works of Ramakrishna Mission and Math, and also the works in England and America. Many visitors came to him in these days, including royalties and politicians. He was unable to join the Congress of Religions in 1901 in Japan due to deteriorating health. He, however, went for pilgrimages to Bodhgaya and Varanasi.[129] Declining health and ailments such as asthma, diabetes and chronic insomnia restricted his activities.[130]

DeathOn 4 July 1902, the day of his death, Vivekananda woke up very early in the morning, went to chapel and meditated for three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar, and yoga philosophy to pupils in the morning at Belur Math.[131][132] He discussed with colleagues a plan to start a Vedic college in the Ramakrishna Math, and carried out usual conversation. At seven p.m. he went into his room and asked not to be disturbed.[131] Vivekananda died at ten minutes past nine p.m. while he was meditating.[133] According to his disciples, Vivekananda attained Mahasamadhi.[134] Rupture of blood vessels in the brain was reported as a possible cause of the death.[135] His disciples believed that rupture was on account of Brahmarandhra the aperture in the crown of the head being pierced when he attained Mahasamadhi. Vivekananda had fulfilled his own prophecy of not living to be forty years old.[136] He was cremated on sandalwood funeral pyre on the bank of Ganga in Belur. On the other bank of the river, Ramakrishna had been cremated sixteen years before.[137]

Teachings and philosophyMain article: Teachings and philosophy of Swami VivekanandaPart of a series on Hindu philosophy

Schools[show] Personalities[show]

v

t e

Vivekananda believed a country's future depends on its people; his teachings focused on the development of the mass.[138] He wan ed o se in mo ion a machine y which will b ing nobles ideas o he doo s ep of even he poo es and he meanes .[139] 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:[140]

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

Vivekananda linked morality with the control of mind. He saw truth, purity and unselfishness as traits which strengthened the mind.[141] He advised his followers to be holy, unselfish and have Shraddha (faith). He supported practice of Brahmacharya (celibacy),[142] and believed that such practice was the source of his physical and mental stamina, as well as eloquence.[143] Vivekananda emphasized that success was an outcome of focused thought and action. In his lectures on Raja Yoga, he said, "Take up one idea. Make that one idea your life think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success, that is way great spiritual giants are produced."[144]

Influence and legacy

Swami Vivekananda statue near Gateway of India, Mumbai. Vivekananda revitalised Hinduism within and outside India. He was the principal reason behind the enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-improvement in the West.[145] Professor Agehananda Bharati explained that, "...modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly."[146] Vivekananda espoused the idea that all sects within Hinduism and, indeed, all religions, are different paths to the same goal.[147] This view, however, has been criticised for oversimplification of Hinduism.[147] In the background of germinating nationalism in the British-ruled India, Vivekananda crystallised the nationalistic ideal. In the words of the 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."[148] Vivekananda drew the attention towards the prevalence of poverty in the country, and maintained that addressing such poverty was prerequisite for the national awakening.[149] His nationalistic thoughts influenced scores of Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who awakened India spiritually.[150] 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."[151] The first governor general of independent India, Chakravarti Rajagopalachari, said "Vivekananda saved Hinduism, saved India."[152] According to Subhas Chandra Bose, a major proponent of armed struggle for Indian independence, Vivekananda was "the maker of modern India";[153] for Mahatma Gandhi, Vivekananda's influence increased his "love for his country a thousandfold." Vivekananda influenced India's independence movement;[154] his writings inspired a whole generation of freedom fighters such as Netaji Subhas Chandra Bose, Aurobindo Ghose, Bal Gangadhar Tilak and Bagha Jatin. Many years after Vivekananda's death, Rabindranath Tagore told French Nobel Laureate Romain Rolland,[155] "If you want to know India, study Vivekananda. In him everything is positive and nothing negative." Rolland himself wrote that "His words are great music, phrases in the style of Beethoven, stirring rhythms like the march of Hndel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!" [156] Jamsetji Tata was influenced by Vivekananda to establish the Indian Institute of Scienceone of India's best known research universities.[122] Abroad, Vivekananda had interactions with Max Mller. Scientist Nikola Tesla was one of those influenced by the Vedic philosophy teachings of Vivekananda. On 11 November 1995, a section of Michigan Avenue, a major thoroughfare in downtown Chicago, was renamed "Swami Vivekananda Way".[157] National Youth Day in India is observed on his birthday, 12 January.[158] He is projected as a role model for youth by the Indian government as well as non-government organisations and personalities.[158][159] In September 2010, India's Finance Ministry highlighted the relevance of teachings and values of Vivekananda in the modern competitive environment. The Union Finance Minister, Pranab

Mukherjee, approved in principle the "Swami Vivekananda Values Education Project" at the cost of 100 crore (US$18.2 million) with the objectives such as involving the youth through competitions, essays, discussions and study circles and publishing Vivekananda's complete work in different languages.[160] In 2011, West Bengal Police Training College was renamed as "Swami Vivekananda State Police Academy, West Bengal".[161]

Literary Works

Manuscript of "Blessings to Nivedita" a poem written by Swami Vivekananda in his own handwriting.[162] Vivekananda was a powerful orator and writer both in English and Bengali.[163] Majority of his published works were compiled from lectures given around the world. Vivekananda was a singer and a poet,[164] and composed many songs and poems including his favourite Kali the Mother. He blended humour in his teachings; his language was lucid. His Bengali writings stand testimony to the fact that he believed that wordsspoken or writtenshould be for making things easier to understand rather than show off the speaker or writer's knowledge

Books by VivekanandaPublished in his lifetime[165]

Karma Yoga (1896) Raja Yoga (1896 [1899 edition]) Vedanta Philosophy: An address before the graduate philosophical society (1896) Lectures from Colombo to Almora (1897) Vedanta philosophy: lectures on Jnana Yoga (1902)

Published posthumously Here a list of selected books of Vivekananda published after his death (1902)[165]

Addresses on Bhakti Yoga Bhakti Yoga

Complete works. Vol 5 The East and the West Inspired Talks (1909) Narada Bhakti Sutras translation Lectures from Colombo to Almora (1904) Para Bhakti or Supreme Devotion Practical Vedanta Jnana Yoga Raja Yoga (1920) Speeches and writings of Swami Vivekananda; a comprehensive collection Vivekavani (1986) Telugu Yoga (1987) Telugu

See also

Disciples of Ramakrishna Sister Gargi Swami Vivekananda (1955 film) Swami Vivekananda (film) Swami Vivekananda Youth Movement Vivekananda Rock Memorial

ReferencesNotes1. ^ Brother monks or brother disciples means other disciples of Ramakrishna who lived monastic lives

Citations1. ^ "World fair 1893 circulated photo". vivekananda.net. Retrieved 11 April 2012. 2. ^ Vivekananda 2001, Paper On Hinduism, Chapter "Addresses at The Parliament of Religions", Vol 1 3. ^ Sen 2006, p. 11 4. ^ a b Georg 2002, p. 600 5. ^ Clarke 2006, p. 209 6. ^ Von Dense 1999, p. 191 7. ^ Dutt 2005, p. 121 8. ^ Mukherji 2011, p. 4 9. ^ Bhuyan 2003, p. 8 10. ^ Bhuyan 2003, pp. 1215 11. ^ "National Youth Day, India". National Youth Day. Retrieved 17 December 2012. 12. ^ Virajananda 2006, p. 21 13. ^ Mukherji 2011, p. 5

14. ^ Life And Philosophy Of Swami Vivekananda. 1989. pp. 1. Retrieved December 17, 2012. 15. ^ a b c d Nikhilananda 1964 16. ^ a b Sen 2003, p. 20 17. ^ Sil 1997, p. 32 18. ^ a b Chakrabarti 2001, pp. 628631 19. ^ Sen 2003, p. 21 20. ^ Banhatti 1995, p. 4 21. ^ Nikhilananda 1953, Early years 22. ^ a b c Sen 2006, pp. 1214 23. ^ Sen 2003, pp. 104105 24. ^ Pangborn & Smith 1976, p. 106 "Narendra, son of a Calcutta attorney, student of the intellectually most demanding subjects in arts and sciences at Scottish Church College." 25. ^ a b Dhar 1976, p. 53 26. ^ a b Malagi & Naik 2003, pp. 3637 27. ^ Prabhananda 2003, p. 233 28. ^ Banhatti 1995, pp. 79 "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." 29. ^ Sil 1997, p. 30 30. ^ Gupta 2003, p. 2 31. ^ Dhar 1976, p. 59 32. ^ Bhuyan 2003, p. 5 33. ^ Sen 2006, pp. 1213 34. ^ Pangborn & Smith 1976, p. 106 35. ^ "Master visionary" (in E). The Hindu. Sunday, 23 Jun 2002. Retrieved 15 June 2012. 36. ^ Swami Gambhirananda. "A Short Biography of Swami Vivekananda". Ramakrishna Mission. Retrieved 6 April 2012. 37. ^ Mukherjee, Dr. Jayasree (May 2004), "Sri Ramakrishna's Impact on Contemporary Indian Society", Prabuddha Bharatha, retrieved 4 September 2008 38. ^ Chetananda 1997, p. 22 39. ^ a b c Prabhananda 2003, p. 232 40. ^ Vivekananda 2001, pp. 178179, My master, Chapter "Lectures and discourses", Vol 4 41. ^ a b c Banhatti 1995, pp. 1013 42. ^ a b Rolland 1929a, pp. 169193 43. ^ Arora 1968, p. 4 44. ^ Sil 1997, p. 38 45. ^ Sil 1997, pp. 3940 46. ^ Isherwood 1976, p. 20 47. ^ Pangborn & Smith 1976, p. 98 48. ^ Isherwood 1976, p. 20 "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." 49. ^ a b Rolland 1929b, pp. 201214 50. ^ "Known photographs India 1886 1893". vivekananda.net. Retrieved 11 March 2012. 51. ^ Sil 1997, pp. 4647

52. ^ Banhatti 1995, p. 18 53. ^ Sil 1997, pp. 48 54. ^ Chetananda 1997, p. 38 55. ^ Chetananda 1997, p. 39 56. ^ Majumdar 2000, p. 65 57. ^ a b "Swami Vivekananda Images 1886 to 1893". vivekananda.net. Retrieved 12 March 2012. 58. ^ Rolland 2008, p. 7 59. ^ Dhar 1976, p. 243 60. ^ a b Richards 1996, pp. 7778 61. ^ Bhuyan 2003, p. 12 62. ^ a b c d e Rolland 2008, pp. 1625 63. ^ a b Bhuyan 2003, p. 11 64. ^ Virajananda 2006, pp. 214216 65. ^ Rolland 2008, pp. 1112 66. ^ a b c Banhatti 1995, pp. 1922 67. ^ Bhuyan 2003, p. 12 68. ^ Virajananda 2006, pp. 227228 69. ^ a b Virajananda 2006, pp. 243261 70. ^ Rolland 2008, p. 15 71. ^ Swami Tathagatananda (June 2011). "Swami Vivekanandas special relationship with Raja Ajit Singh". The Vedanta Kesari (Ramakrishna Math and Mission) 98 (6): 230. Retrieved 15 June 2012. 72. ^ Virajananda 2006, pp. 262287 73. ^ 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." 74. ^ Dhar 1976, p. 1434 "Tilak recorded 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 or two clothes and a Kamandalu were his only possessions.' 75. ^ Virajananda 2006, pp. 288320 76. ^ Virajananda 2006, pp. 323325 77. ^ Virajananda 2006, pp. 327329 78. ^ Virajananda 2006, pp. 339342 79. ^ a b Agarwal 1998, p. 59 80. ^ a b Banhatti 1995, p. 24 81. ^ Paranjape 2005, pp. 246248 82. ^ a b Bhuyan 2003, p. 15 83. ^ a b Minor 1986, p. 133 84. ^ a b Bhuyan 2003, p. 16 85. ^ "Chicago, September, 1893 on the platform". vivekananda.net. Retrieved 11 April 2012.

86. ^ Houghton 1893, p. 22 87. ^ 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 Jains, and Chakravarti and Mrs. Annie Besant representing Theosophy. None represeted Hinduism, as such, and that mantle fell on Vivekananda." 88. ^ a b Bhuyan 2003, p. 17 89. ^ a b c McRae 1991, pp. 726 90. ^ a b c d Prabhananda 2003, p. 234 91. ^ Farquhar 1915, p. 202 92. ^ Sharma 1988, p. 87 93. ^ Adiswarananda 2006, pp. 177179 94. ^ Bhuyan 2003, p. 18 95. ^ Vivekananda 2001, p. 419, Chapter "Sayings and utterances", Vol 5 96. ^ Gupta 1986, p. 118 97. ^ a b c d e f Isherwood & Adjemian 1987, pp. 121122 98. ^ Banhatti 1995, p. 30 99. ^ a b Chetananda 1997, pp. 4950 100. ^ "Swami Vivekananda Know Photos America 1893 1895". vivekananda.net. Retrieved 6 April 2012. 101. ^ Chetananda 1997, p. 47 102. ^ Burke 1958, p. 618 103. ^ Kattackal 1982, p. 219 104. ^ Majumdar 1963, p. 577 105. ^ Burke 1985, p. 417 106. ^ Sharma 1963, p. 227 107. ^ Sheean 2005, p. 345 108. ^ Sharma 1988, p. 83 109. ^ Banhatti 1995, pp. 3334 110. ^ Dhar 1976, p. 852 111. ^ a b Banhatti 1995, pp. 3334 "Return and Consolidation" 112. ^ Bhuyan 2003, p. 20 113. ^ Bhuyan 2003, p. 27 114. ^ Gokhale 1964, pp. 3542 "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." 115. ^ Thomas 1974, p. 44 "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." 116. ^ Miller 1995, p. 181 "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." 117. ^ a b c Banhatti 1995, pp. 3435 118. ^ Ganguly 2001, p. 27

119. ^ Kraemer 1960, p. 151 120. ^ Prabhananda 2003, p. 235 121. ^ Lulla, Anil Buddy (3 September 2007). "IISc looks to Belur for seeds of birth". The Telegraph. Retrieved 6 May 2009. 122. ^ a b Kapur 2010, p. 142 123. ^ Virajananda 2006, p. 291 124. ^ Banhatti 1995, pp. 3536 125. ^ "Swami Vivekananda Known Photos America 1899 1900". http://www.vivekananda.net. Retrieved 10 March 2012. 126. ^ Virajananda 2006, p. 450 127. ^ a b c d Banhatti 1995, pp. 4142 128. ^ Vivekananda 2001, The Paris Congress of the History of Religions, Chapter "Translation prose", Vol 4 129. ^ Banhatti 1995, pp. 4344 130. ^ Banhatti 1995, pp. 4546 131. ^ a b Chattopadhyay 1999, p. 283 132. ^ Banhatti 1995, p. 46 133. ^ Bharathi 1998b, p. 25 134. ^ Sen 2006, p. 27 135. ^ Virajananda 1918, p. 81 136. ^ Virajananda 2006, pp. 645662 137. ^ "Towards the end". http://www.ramakrishnavivekananda.info. Retrieved 11 March 2012. 138. ^ Vivekananda 1996, pp. 12 139. ^ "Swami Vivekananda life and teaching". Belur Math. Retrieved 23 March 2012. 140. ^ Jackson 1994, pp. 3334 141. ^ Bhuyan 2003, p. 93 142. ^ Seifer 2001, p. 164 143. ^ Vivekananda 2001, Conversations and Dialogues, Chapter "VI X Shri Priya Nath Sinha", Vol 5 144. ^ Kashyap 2012, p. 12 145. ^ Dutta 2003, p. 110 146. ^ Rambachan 1994, pp. 68 147. ^ a b Shattuck 1999, pp. 9394 148. ^ Bharathi 1998b, p. 37 149. ^ Bharathi 1998b, pp. 3738 150. ^ Bhide 2008, p. 69 151. ^ Parel 2000, p. 77 152. ^ Shetty 2009, p. 517 153. ^ "Article on Swami Vivekananda". Retrieved 13 September 2011. 154. ^ "Celebration of anniversaries in 2013". UNESCO. Retrieved 8 March 2012. 155. ^ "Article on Swami Vivekananda". Retrieved 20 August 2011. 156. ^ Nikhilananda 1953, p. 2, Preface 157. ^ (Press release). Consulate General of India, Chicago. 13 July 1998. 158. ^ a b "National Youth Day". National Portal of India. Government Of India. 10 January 2009. Retrieved 5 October 2011.

159. ^ "Swami Vivekananda, a role model for the youth". The Hindu (Chennai). 24 November 2009. Retrieved 14 March 2012. 160. ^ "National implementation committee approves funds for Swami Vivekananda values' education project". Highbeam http://www.highbeam.com/.+6. Retrieved 14 April 2012. 161. ^ "Swami Vivekananda State Police Academy". Swami Vivekananda State Police Academy. Retrieved 9 January 2013. 162. ^ Chakrabarti 1998, p. 80 163. ^ Das 1991, p. 530 164. ^ Banhatti 1963, p. 276 "A singer, a painter, a wonderful master of language and a poet, Vivekananda was a complete artist." 165. ^ a b "Vivekananda Library online". vivekananda.net. Retrieved 22 March 2012.

Sources

Adiswarananda, Swami, ed. (2006), Vivekananda, world teacher : his teachings on the spiritual unity of humankind, Woodstock, Vermont: SkyLight Paths Pub, ISBN 1-59473210-8 Agarwal, Satya P. (1998), The social role of the Gt: how and why, Motilal Banarsidass, ISBN 978-81-208-1524-7, retrieved 17 June 2010 Arora, V. K. (1968), "Communion with Brahmo Samaj", The social and political philosophy of Swami Vivekananda, Punthi Pustak Banhatti, G.S. (1995), Life and Philosophy of Swami Vivekananda, Atlantic Publishers & Distributors, p. 276, ISBN 978-81-7156-291-6, retrieved 6 April 2012 Banhatti, G.S. (1963), The Quintessence of Vivekananda, Pune, India: Suvichar Prakashan Mandal, ASIN B0007JQX3M Bharathi, K.S. (1998b), Encyclopaedia of eminent thinkers: the political thought of Vivekananda, New Delhi: Concept Publishing Company, ISBN 978-81-7022-709-0 Bhide, Nivedita Raghunath (2008), Swami Vivekananda in America, ISBN 978-8189248-22-2 Bhuyan, P. R. (2003), Swami Vivekananda: Messiah of Resurgent India, New Delhi: Atlantic Publishers & Distributors, ISBN 978-81-269-0234-7 Burke, Marie Louise (1958), Swami Vivekananda in America: New Discoveries, Kolkata: Advaita Ashrama, ISBN 978-0-902479-99-9 Burke, Marie Louise (1985), Swami Vivekananda in the West: New Discoveries (in six volumes) (3 ed.), Kolkata: Advaita Ashrama, ISBN 978-0-87481-219-0 Chakrabarti, Mohit (1998), Swami Vivekananda, poetic visionary, New Delhi: M.D. Publications, ISBN 81-7533-075-9 Chakrabarti, Tapan Kumar (2001), "Swami Vivekananda", in Arrington, Robert L., A Companion to the Philosophers, Blackwell Publishing, ISBN 978-0-631-22967-4 Chattopadhyay, Rajagopal (1999), Swami Vivekananda in India: A Corrective Biography, Motilal Banarsidass Publ., ISBN 978-81-208-1586-5

Chetananda, Swami (1997), God lived with them: life stories of sixteen monastic disciples of Sri Ramakrishna, St. Louis, Missouri: Vedanta Society of St. Louis, ISBN 0-91635680-9 Clarke, Peter Bernard (2006), New Religions in Global Perspective, Routledge Das, Sisir Kumar (1991), A History of Indian Literature: 18001910, Western impact : Indian response, Sahitya Akademi, ISBN 978-81-7201-006-5 Dutta, Krishna (2003), Calcutta: a cultural and literary history, Oxford: Signal Books, ISBN 978-1-56656-721-3 Dhar, Shailendra Nath (1976), A Comprehensive Biography of Swami Vivekananda (2 ed.), Madras, India: Vivekananda Prakashan Kendra, OCLC 708330405 Farquhar, J. N. (1915), Modern Religious Movements in India, London: Macmillan Dutt, Harshavardhan (2005), Immortal Speeches, New Delhi: Unicorn Books, p. 121, ISBN 978-81-7806-093-4 Ganguly, Adwaita P. (2001), Life and Times of Netaji Subhas: From Cuttack to Cambridge, 18971921, VRC Publications, ISBN 978-81-87530-02-2 Georg, Feuerstein (2002), The Yoga Tradition, Delhi: Motilal Banarsidass Gokhale, B. G. (January 1964), "Swami Vivekananda and Indian Nationalism", Journal of Bible and Religion (Oxford University Press) 32 (1): 3542. Gupta, N.L. (2003), Swami Vivekananda, Delhi: Anmol Publications, ISBN 978-81-2611538-9 Gupta, Raj Kumar (1986), The Great Encounter: A Study of Indo-American Literary and Cultural Relations, Delhi: Abhinav Publications, ISBN 978-81-7017-211-6, retrieved 19 December 2012 Houghton, Walter Raleigh, ed. (1893), The parliament of religions and religious congresses at the World's Columbian exposition (3 ed.), Frank Tennyson Neely, OL14030155M Isherwood, Christopher (1976), Meditation and Its Methods According to Swami Vivekananda, Hollywood, California: Vedanta Press, ISBN 978-0-87481-030-1 Isherwood, Christopher; Adjemian, Robert (1987), "On Swami Vivekananda", The Wishing Tree, Hollywood, California: Vedanta Press, ISBN 978-0-06-250402-9 Jackson, Carl T (1994), "The Founders", Vedanta for the West: the Ramakrishna movement in the United States, Indianapolis, Indiana: Indiana University Press, ISBN 978-0-253-33098-7 Kashyap, Shivendra (2012), Saving Humanity: Swami Vivekanand Perspective, Vivekanand Swadhyay Mandal, ISBN 978-81-923019-0-7 Kapur, Devesh (2010), Diaspora, development, and democracy: the domestic impact of international migration from India, Princeton, New Jersey: Princeton University Press, ISBN 978-0-691-12538-1 Kattackal, Jacob (1982), Religion and ethics in Advaita, Kottayam, Kerala: St. Thomas Apostolic Seminary, ISBN 978-3-451-27922-5 Kraemer, Hendrik (1960), "Cultural response of Hindu India", World cultures and world religions, London: Westminster Press, ASIN B0007DLYAK Majumdar, Ramesh Chandra (1963), Swami Vivekananda Centenary Memorial Volume, Kolkata: Swami Vivekananda Centenary, p. 577, ASIN B0007J2FTS

Malagi, R.A.; Naik, M.K. (2003), "Stirred Spirit: The Prose of Swami Vivekananda", Perspectives on Indian Prose in English, New Delhi: Abhinav Publications, ISBN 97881-7017-150-8 McRae, John R. (1991), "Oriental Verities on the American Frontier: The 1893 World's Parliament of Religions and the Thought of Masao Abe", Buddhist-Christian Studies (University of Hawai'i Press) 11: 736, doi:10.2307/1390252, JSTOR 1390252. Miller, Timothy (1995), "The Vedanta Movement and Self-Realization fellowship", America's Alternative Religions, Albany, New York: SUNY Press, ISBN 978-0-79142398-1 Minor, Robert Neil (1986), "Swami Vivekananda's use of the Bhagavad Gita", Modern Indian Interpreters of the Bhagavad Gita, Albany, New York: SUNY Press, ISBN 978-088706-297-1 Mukherji, Mani Shankar (2011), The Monk As Man: The Unknown Life of Swami Vivekananda, ISBN 978-0-14-310119-2 Nikhilananda, Swami (April 1964), "Swami Vivekananda Centenary", Philosophy East and West (University of Hawai'i Press) 14 (1): 7375, doi:10.2307/1396757, JSTOR 1396757. Nikhilananda, Swami (1953), Vivekananda: A Biography, New York: RamakrishnaVivekananda Center, ISBN 0-911206-25-6, retrieved 19 March 2012 Pangborn, Cyrus R.; Smith, Bardwell L. (1976), "The Ramakrishna Math and Mission", Hinduism: New Essays in the History of Religions, Brill Archive Paranjape, Makarand (2005), Penguin Swami Vivekananda Reader, Penguin India, ISBN 0-14-303254-2 Parel, Anthony (2000), Gandhi, Freedom, and Self-Rule, ISBN 978-0-7391-0137-7 Prabhananda, Swami (June 2003), "Profiles of famous educators: Swami Vivekananda", Prospects (Netherlands: Springer) XXXIII (2): 231245. Rambachan, Anantanand (1994), The limits of scripture: Vivekananda's reinterpretation of the Vedas, Honolulu, Hawaii: University of Hawaii Press, ISBN 978-0-8248-1542-4 Richards, Glyn (1996), "Vivekananda", A Source-Book of Modern Hinduism, Routledge, pp. 7778, ISBN 978-0-7007-0317-3 Rolland, Romain (1929a), "Naren the Beloved Disciple", The Life of Ramakrishna, Hollywood, California: Vedanta Press, pp. 169193, ISBN 978-81-85301-44-0 Rolland, Romain (1929b), "The River Re-Enters the Sea", The Life of Ramakrishna, Hollywood, California: Vedanta Press, pp. 201214, ISBN 978-81-85301-44-0 Rolland, Romain (2008), The Life of Vivekananda and the Universal Gospel (24 ed.), Advaita Ashrama, p. 328, ISBN 978-81-85301-01-3 Seifer, Marc (2001), Wizard: The Life and Times of Nikola Tesla : Biography of a Genius, Citadel, ISBN 978-0-8065-1960-9 Sen, Amiya (2003), Gupta, Narayani, ed., Swami Vivekananda, New Delhi: Oxford University Press, ISBN 0-19-564565-0 Sen, Amiya (2006), Indispensable Vivekananda: anthology for our times, Orient Blackswan, ISBN 978-81-7824-130-2 Sharma, Arvind (1988), "Swami Vivekananda's Experiences", Neo-Hindu Views of Christianity, Leiden, The Netherlands: Brill, ISBN 978-90-04-08791-0 Sharma, Benishankar (1963), Swami Vivekananda: A Forgotten Chapter of His Life, Kolkata: Oxford Book & Stationary Co., ASIN B0007JR46C

Shattuck, Cybelle T. (1999), "The modern period ii: forces of change", Hinduism, London: Routledge, ISBN 978-0-415-21163-5 Sheean, Vincent (2005), "Forerunners of Gandhi", Lead, Kindly Light: Gandhi and the Way to Peace, Kessinger Publishing, ISBN 978-1-4179-9383-3 Shetty, B. Vithal (2009), World as seen under the lens of a scientist, Bloomington, Indiana: Xlibris Corporation, ISBN 978-1-4415-0471-5 Sil, Narasingha Prosad (1997), Swami Vivekananda: A Reassessment, Selinsgrove, Pennsylvania: Susquehanna University Press, ISBN 0-945636-97-0 Thomas, Abraham Vazhayil (1974), Christians in Secular India, Madison, New Jersey: Fairleigh Dickinson University Press, ISBN 978-0-8386-1021-3 Virajananda, Swami (1918), The Life of the Swami Vivekananda, 4, Prabuddha Bharata Office, Advaita Ashrama, retrieved 21 December 2012 Virajananda, Swami, ed. (2006) [1910], The Life of the swami Vivekananda by his eastern and western disciples... in two volumes (Sixth ed.), Kolkata: Advaita Ashrama, ISBN 81-7505-044-6 Vivekananda, Swami (2001) [1907], Complete Works of Swami Vivekananda, 9 Volumes, Advaita Ashrama, ISBN 978-81-85301-75-4 Vivekananda, Swami (1996), Swami Lokeswarananda, ed., My India : the India eternal (1st ed. ed.), Calcutta: Ramakrishna Mission Institute of Culture, pp. 12, ISBN 8185843-51-1 Von Dense, Christian D. (1999), Philosophers and Religious Leaders, Greenwood Publishing Group Majumdar, R. C. (2000), Swami Vivekananda: A Historical Review, Advaita Ashrama, ISBN 978-81-7505-202-4

Further readingMain article: Bibliography of Swami Vivekananda#Books on Swami_Vivekananda

External links

Swami Vivekananda by Ramakrishna Math and Ramakrishna Mission Swami Vivekananda Foundation Complete Works of Vivekananda, Belur Math publication [show]

Swami Vivekananda Navigational boxesMedia from Commons Textbooks from Wikibooks Quotations

Find out more on Wikipedia's

Sister projects

from Wikiquote Source texts from Wikisource

Authority control

WorldCat VIAF: 89471868 LCCN: n80032751 GND: 118805533 LIBRIS: 299638 BNF: cb121727683

View page ratings Rate this page What's this? Trustworthy Objective Complete Well-written I am highly knowledgeable about this topic (optional) Categories:

Swami Vivekananda Hindu philosophers Hindu gurus Bengali people Contemporary Indian philosophers Indian religious leaders People from Kolkata Presidency University, Kolkata alumni Scottish Church College, Calcutta alumni University of Calcutta alumni Ramakrishna Mission Advaitin philosophers Hindu missionaries Indian missionaries Indian Hindus 1863 births 1902 deaths Monastic disciples of Ramakrishna Hindu religious figures New Age predecessors 19th-century philosophers Indian religious writers Freemasons Bengali Hindus

Navigation menu

Create account Log in Article Talk Read Edit View history

Main page Contents Featured content Current events Random article Donate to Wikipedia

Interaction

Help About Wikipedia Community portal Recent changes Contact Wikipedia

Toolbox Print/export Languages

Alemannisch Az baycanca Catal Dansk Deutsch Eesti

Espaol Esperanto Euskara Fiji Hindi Franais Galego Bahasa Indonesia Italiano Basa Jawa Kapampangan Latina Lie uvi Nederlands

Norsk (bokml) Norsk (nynorsk) Polski Portugus Simple English Slovenina Slovenina Suomi Svenska

Ting Vi This page was last modified on 29 January 2013 at 12:53. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of Use for details. Wikipedia is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Contact us Privacy policy About Wikipedia Disclaimers Mobile view