Swami Vivekananda (12 January 1863 – 4 July
1902), born Narendranath Datta, was an Indian Hindu monk, a chief disciple of
the 19th-century Indian mystic Ramakrishna. He was a key figure in the
introduction of the Indian philosophies of Vedanta and Yoga to the Western world and is credited with raising interfaith awareness, bringing Hinduism to the status of a major world religion
during the late 19th century. He was a major force in the revival of
Hinduism in India, and contributed to the concept of nationalism in colonial India. Vivekananda founded the Ramakrishna
Math and the Ramakrishna Mission. He is perhaps best known for his speech
which began, "Sisters and brothers of America," in which he
introduced Hinduism at the Parliament of the World's Religions in Chicago in 1893.
Born into an aristocratic Bengali
Kayastha family of Calcutta, Vivekananda was inclined towards spirituality. He was influenced by his guru, Ramakrishna, from whom he learnt that all living beings were an
embodiment of the divine self; therefore, service to God could be rendered by
service to mankind. After Ramakrishna's death, Vivekananda toured the Indian
subcontinent extensively and acquired first-hand knowledge
of the conditions prevailing in British India. He later travelled to the United States, representing India at the 1893
Parliament of the World's Religions. Vivekananda conducted hundreds of public
and private lectures and classes, disseminating tenets of Hindu
philosophy in the United States, England and Europe. In
India, Vivekananda is regarded as a patriotic saint and his birthday is celebrated there as National Youth
Day.
Vivekananda was born in a Bengali
Kayastha family at his ancestral home at 3 Gourmohan
Mukherjee Street in Calcutta, the capital of British India, on
12 January 1863 during the Makar Sankranti festival. He belonged to a traditional family
and was one of nine siblings. His father, Vishwanath
Datta, was an attorney at the Calcutta High
Court. Durgacharan Datta, Narendra's grandfather was a Sanskrit and Persian scholar who left his family and became a monk at age
twenty-five. His mother, Bhubaneswari Devi, was a devout housewife. The
progressive, rational attitude of Narendra's father and the religious temperament
of his mother helped shape his thinking and personality.
Narendranath was interested in spirituality
from a young age and used to meditate before the images of deities such as Shiva, Rama, Sita, and Mahavir Hanuman. He was fascinated by wandering ascetics and monks. Naren was naughty and
restless as a child, and his parents often had difficulty controlling him. His
mother said, "I prayed to Shiva for a son and he has sent me one of his
ghosts".
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. 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. He was an avid reader in a wide
range of subjects, including philosophy, religion, history, social science, art
and literature. 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, and regularly
participated in physical exercise, sports and organised activities. Narendra
studied Western logic, Western philosophy and European history at the General
Assembly's Institution (now known as the Scottish Church College). In 1881 he
passed the Fine Arts examination, and completed a Bachelor of Arts degree in
1884.
In 1881 Narendra first met Ramakrishna, who
became his spiritual focus, though Narendra did not consider this their first
meeting, and neither man mentioned this meeting later. In late 1881 or early
1882, Narendra went to Dakshineswar with two friends and met Ramakrishna. This
meeting proved to be a turning point in his life. Although he did not initially
accept Ramakrishna as his teacher and rebelled against his ideas, he was
attracted by his personality and began to frequently visit him at
Dakshineswar.He initially saw Ramakrishna's ecstasies and visions as "mere
figments of imagination" and "hallucinations". As a member of
Brahmo Samaj, he opposed idol worship, polytheism and Ramakrishna's worship of Kali. He even rejected the Advaita Vedanta of "identity with the absolute" as
blasphemy and madness, and often ridiculed the idea. Narendra tested Ramakrishna,
who faced his arguments patiently: "Try to see the truth from all
angles", he replied.
Narendra's father's sudden death in 1884 left
the family bankrupt; creditors began demanding the repayment of loans, and
relatives threatened to evict the family from their ancestral home. Narendra,
once a son of a well-to-do family, became one of the poorest students in his
college. He unsuccessfully tried to find work and questioned God's existence,
but found solace in Ramakrishna and his visits to Dakshineswar increased.
One day Narendra requested Ramakrishna to pray
to goddess Kali for their family's financial welfare. Ramakrishna suggested him
to go to the temple himself and pray. Following Ramakrishna's suggestion, he
went to the temple thrice, but failed to pray for any kind of worldly
necessities and ultimately prayed for true knowledge and devotion from the
goddess. Narendra gradually grew ready to renounce everything for the sake of
realising God, and accepted Ramakrishna as his Guru.
In 1885, Ramakrishna developed throat cancer, and was transferred to Calcutta and (later) to a garden house in Cossipore. Narendra and Ramakrishna's other disciples took care of him during his last days, and Narendra's spiritual education
continued. At Cossipore, he experienced Nirvikalpasamadhi. Narendra and several other disciples received ochre robes from
Ramakrishna, forming his first monastic order. He was taught that service to
men was the most effective worship of God. Ramakrishna asked him to care for
the other monastic disciples, and in turn asked them to see Narendra as their
leader. Ramakrishna died in the early-morning hours of 16 August 1886 in
Cossipore.
After Ramakrishna's death, his devotees and
admirers stopped supporting his disciples. Unpaid rent accumulated, and
Narendra and the other disciples had to find a new place to live. Many returned
home, adopting a Grihastha (family-oriented) way of life. Narendra
decided to convert a dilapidated house at Baranagar into a new math (monastery) for the remaining disciples. Rent for the
Baranagar Math was low, raised by "holy begging" (mādhukarī). The
math became the first building of the Ramakrishna Math: the monastery of the monastic order of Ramakrishna. Narendra and other disciples
used to spend many hours in practising meditation and religious austerities
every day.
In December 1886, the mother of Baburam
invited Narendra and his other brother monks to Antpur village. Narendra and the other aspiring monks accepted the invitation and
went to Antpur to spend few days. In Antpur, in the Christmas Eve of 1886,
Narendra and eight other disciples took formal monastic vows. They decided to
live their lives as their master lived. Narendranath took the name "Swami
Vivekananda".
In 1888, Narendra left the monastery as a
Parivrajaka— the Hindu religious life of a wandering monk, "without fixed
abode, without ties, independent and strangers wherever they go". His sole
possessions were a kamandalu (water pot), staff and his two favourite
books: the Bhagavad Geeta and The Imitation of Christ. Narendra travelled extensively in India for five years, visiting centres
of learning and acquainting himself with diverse religious traditions and
social patterns. He developed sympathy for the suffering and poverty of the
people, and resolved to uplift the nation. Living primarily on bhiksha (alms), Narendra travelled on foot and by railway (with tickets bought by
admirers). During his travels he met, and stayed with Indians from all
religions and walks of life: scholars, dewans, rajas, Hindus, Muslims, Christians, paraiyars (low-caste workers) and government officials. Narendra left Bombay for
Chicago on 31 May 1893 with the name "Vivekananda", as suggested by
Ajit Singh of Khetri, which means "the bliss of discerning wisdom,"
from Sanskrit viveka and ananda.
Vivekananda started his journey to the West on
31 May 1893 and visited several cities in Japan (including Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo), China and Canada en route to the United States, reaching Chicago on 30 July 1893, where the "Parliament of
Religions" took place in September 1893.
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. On this day, Vivekananda gave a brief speech
representing India and Hinduism. He was initially nervous, bowed to Saraswati (the Hindu goddess of learning) and began his speech with "Sisters and brothers of America!". At these words,
Vivekananda received a two-minute standing ovation from the crowd of seven
thousand.According to Sailendra Nath Dhar, 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, of and universal acceptance".
Vivekananda quoted two illustrative passages from the "Shiva mahimna
stotram": "As the different streams having their sources in different
places all mingle their water in the sea, so, O Lord, the different paths which
men take, through different tendencies, various though they appear, crooked or
straight, all lead to Thee!" and "Whosoever comes to Me, through
whatsoever form, I reach him; all men are struggling through paths that in the
end lead to Me." According to Sailendra Nath Dhar, "it was only a
short speech, but it voiced the spirit of the Parliament."
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". 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".[109] American newspapers reported Vivekananda as "the greatest figure in
the parliament of religions" and "the most popular and influential
man in the parliament". The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament...
if he merely crosses the platform, he is applauded". He spoke several more
times "at receptions, the scientific section, and private
homes" on topics related to Hinduism, Buddhism and harmony among religions until the parliament ended on 27 September
1893. Vivekananda's speeches at the Parliament had the common theme of
universality, emphasising religious tolerance. He soon became known as a
"handsome oriental" and made a huge impression as an orator.
During his first visit to the West he
travelled to the UK twice, in 1895 and 1896, lecturing successfully there. In
November 1895 he met Margaret Elizabeth Noble an Irish woman who would become Sister Nivedita. During his second visit to the UK in May 1896 Vivekananda met Max Muller, a noted Indologist from Oxford University who wrote Ramakrishna's first
biography in the West. From the UK, Vivekananda visited other European
countries. In Germany he met Paul Deussen, another Indologist. 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.
His success led to a change in mission, namely
the establishment of Vedanta centres in the West. Vivekananda adapted
traditional Hindu ideas and religiosity to suit the needs and understandings of
his western audiences, who were especially attracted by and familiar with
western esoteric traditions and movements like Transcendentalism and New thought. 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, which
offered a practical means to realise the divine force within which is central
to modern western esotericism. In 1896 his book Raja Yoga was published, which became an instant success and was highly influential
in the western understanding of Yoga.
From the West, Vivekananda revived his work in
India. He regularly corresponded with his followers and brother monks, offering
advice and financial support. His letters from this period reflect his campaign
of social service, and were strongly worded. He wrote to Akhandananda, "Go from door to door amongst the poor and lower classes of the town
of Khetri and teach them religion. Also, let them have oral lessons on
geography and such other subjects. No good will come of sitting idle and having
princely dishes, and saying "Ramakrishna, O Lord!"—unless you can do
some good to the poor". In 1895, Vivekananda founded the periodical Brahmavadin to teach the Vedanta. Later, Vivekananda's translation of the first six
chapters of The Imitation of Christ was published in
Brahmavadin in 1889. 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 Naples on 30 December 1896. He was later followed to India by Sister Nivedita,
who devoted the rest of her life to the education of Indian women and India's
independence.
Back in India (1897–1899)
The ship from Europe arrived in Colombo, British Ceylon (now Sri Lanka) on 15 January 1897, and Vivekananda received a warm welcome. In Colombo
he gave his first public speech in the East. From there on, his journey to Calcutta was triumphant. Vivekananda
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. 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. These lectures,
published as Lectures from Colombo to Almora, demonstrate his nationalistic fervour and spiritual ideology.
On 1 May 1897 in Calcutta, Vivekananda founded
the Ramakrishna
Mission for social service. Its ideals are based on Karma Yoga,
and its governing body consists of the trustees of the Ramakrishna
Math (which conducts religious work). Both Ramakrishna Math
and Ramakrishna Mission have their headquarters at Belur Math. Vivekananda founded two other monasteries: one in Mayavati in the Himalayas (near Almora), the Advaita Ashrama and another in Madras. Two journals were
founded: Prabuddha Bharata in English and Udbhodan in Bengali.
Despite declining health, Vivekananda left for
the West for a second time in June 1899accompanied by Sister Nivedita and Swami
Turiyananda. Following a brief stay in England, he went to the United States.
During this visit, Vivekananda established Vedanta
Societies in San Francisco and New York and founded a
shanti ashrama (peace retreat) in California. He then went to Paris for the
Congress of Religions in 1900. His lectures in Paris 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, until he returned to Calcutta on 9 December 1900.
After a brief visit to the Advaita Ashrama in Mayavati Vivekananda settled at Belur Math, where he continued
co-ordinating the works of Ramakrishna Mission, the math and the work in
England and the US. He had many visitors, including royalty and politicians.
Although Vivekananda was unable to attend the Congress of Religions in 1901 in
Japan due to deteriorating health, he made pilgrimages to Bodhgaya and Varanasi. Declining health (including asthma, diabetes and chronic insomnia) restricted his activity.
Death
On 4 July 1902 (the day of his death)
Vivekananda awoke early, went to the monastery at Belur Math and meditated for
three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar and the philosophy
of yoga to pupils, later discussing with colleagues a planned Vedic college in
the Ramakrishna Math. At 7:00 p.m. Vivekananda went to his room, asking
not to be disturbed; he died at 9:20 p.m. while meditating. According to his disciples, Vivekananda attained mahasamadhi; the rupture of a blood vessel in his brain was reported as a possible
cause of death. His disciples believed that the rupture was due to his brahmarandhra (an opening in the crown of his head) being pierced when he attained mahasamadhi.
Vivekananda fulfilled his prophecy that he would not live forty years. He was
cremated on a sandalwood funeral pyre on the bank of the Ganga in
Belur, opposite where Ramakrishna was cremated sixteen years earlier.
Teachings and philosophy
Vivekananda propagated that the essence of
Hinduism was best expressed in Adi Shankara's Advaita Vedanta philosophy. Nevertheless, following Ramakrishna, and in contrast to
Advaita Vedanta, Vivekananda believed that the Absolute is both immanent and
transcendent. According to Anil Sooklal, Vivekananda's neo-Advaita
"reconciles Dvaita or dualism and Advaita or non-dualism".
Vivekananda summarised the Vedanta as follows, giving it a modern and
Universalistic interpretation:
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.
Nationalism was a prominent theme in
Vivekananda's thought. He believed that a country's future depends on its
people, and his teachings focused on human development. He wanted "to set
in motion a machinery which will bring noblest ideas to the doorstep of even
the poorest and the meanest".
Vivekananda linked morality with control of
the mind, seeing truth, purity and unselfishness as traits which strengthened
it. He advised his followers to be holy, unselfish and to have shraddha
(faith). Vivekananda supported brahmacharya (celibacy), believing it the source of his
physical and mental stamina and eloquence. He emphasised that success was an
outcome of focused thought and action; in his lectures on Raja Yoga he said,
"Take up one idea. Make that one idea your life – think of it, dream
of it, live on that idea. Let the brain, muscles, nerves, every part of your
body, be full of that idea, and just leave every other idea alone. This is the
way to success that is the way great spiritual giants are produced".
Publications
Published in his lifetime
·
Sangeet Kalpataru (1887,
with Vaishnav Charan Basak)
·
Karma Yoga (1896)
·
Raja Yoga (1896 [1899
edition])
·
Vedanta Philosophy: An
address before the Graduate Philosophical Society (1896)
·
Lectures from Colombo to
Almora (1897)
·
Bartaman Bharat (in Bengali) (March 1899), Udbodhan
·
My Master (1901), The
Baker and Taylor Company, New York
·
Vedanta philosophy:
lectures on Jnâna Yoga (1902) Vedanta Society, New York
OCLC 919769260
·
Jnana yoga (1899)
Published posthumously
Here a list of selected books by Vivekananda that were published after his death (1902)
Here a list of selected books by Vivekananda that were published after his death (1902)
·
Addresses on Bhakti Yoga
·
Bhakti Yoga
·
The East and the West
(1909)
·
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 volumes(
ninth volume will be published soon)
·
Seeing beyond the circle
(2005)
Websites:
