Saints of India

 

Saints of Kashmir

 

Shivakumara Swami

Shivakumara Swami was an Indian supercentenarian spiritual leader, humanitarian and educator. He was a religious figure and head of the Siddaganga Matha in Karnataka. He also founded the Sri Siddaganga Education Society. He was referred to as Nadedaaduva Devaru (walking God). 

Shivanna was born on 1 April 1907 in Veerapura, a village near Magadi in the erstwhile Kingdom of Mysore (in present-day Ramanagara district of Karnataka state). He was the youngest of thirteen children of Gangamma and Honnegowda. Having been devoted followers of the deities Gangadhareshwara and Honnadevi, Shivanna's parents took him to the shrines in Shivagange, alongside other religious centres around Veerapura. His mother Gangamma died when he was eight.

Shivanna completed his elementary education in a rural anglo-vernacular school in Nagavalli, a village in the present-day Tumkur district. He passed his matriculation in 1926. He was also a resident-student at the Siddaganga Math for a brief span during this time. He enrolled in Central College of Bangalore to study in arts with physics and mathematics as optional subjects, but was unable to earn the bachelor's degree as he was named successor of Uddana Shivayogi Swami to head the Siddaganga Matha. Shivanna was proficient in Kannada, Sanskrit and English languages.

After losing his friend and the heir to head the Siddaganga Matha, Sri Marularadhya, in January 1930, Shivanna was chosen in his place by the incumbent chief Shivayogi Swami. Shivanna, then renamed Shivakumara, entered the viraktashram (the monks' order) on 3 March that year upon formal initiation, and assumed the pontifical name Shivakumara Swami. He assumed charge of the Matha on 11 January 1941, following the death of Shivayogi Swami.

The Swami founded a total of 132 institutions for education and training that range from nursery to colleges for engineering, science, arts and management as well as vocational training. He established educational institutions which offer courses in traditional learning of Sanskrit as well as modern science and technology. He was widely respected by all communities for his philanthropic work.

The Swami's gurukula houses more than 10,000 children from ages five to sixteen years at any point in time and is open to children from all religions, castes, and creeds who are provided free food, education, and shelter (Trivida Dasohi). The pilgrims and visitors to the mutt also receive free meals. Under the pontiff's guidance, an annual agricultural fair is held for the benefit of the local population. The Government of Karnataka announced the institution of Shivakumara Swamiji Prashasti from 2007, the centennial birth anniversary of Swamiji. A. P. J. Abdul Kalam, the former President of India, visited him at Tumkur and praised the initiatives of Swami in education and humanitarian work.

On 21 January 2019, he was in a critical condition after his pulse and blood pressure dropped and he was pronounced dead at 11:44 a.m. that day. 

In recognition of his humanitarian work, the Swami was conferred with an honorary degree of Doctor of Literature by the Karnataka University in 1965. On his centenary in 2007, the Government of Karnataka awarded Swami the prestigious Karnataka Ratna award, the highest civilian award of the state. In 2015 the Government of India awarded him the Padma Bhushan.

Adi Shankara

Adi Shankara or Shankara, was an early 8th century Indian philosopher and theologian who consolidated the doctrine of Advaita Vedanta. He is credited with unifying and establishing the main currents of thought in Hinduism. 

His works in Sanskrit discuss the unity of the atman and Nirguna Brahman "brahman without attributes". He wrote copious commentaries on the Vedic canon (Brahma Sutras, Principal Upanishads and Bhagavad Gita) in support of his thesis. His works elaborate on ideas found in the Upanishads. Shankara's publications criticised the ritually-oriented Mimamsa school of Hinduism. He also explained the key difference between Hinduism and Buddhism, stating that Hinduism asserts "Atman (Soul, Self) exists", while Buddhism asserts that there is "no Soul, no Self".

Shankara travelled across the Indian subcontinent to propagate his philosophy through discourses and debates with other thinkers. He established the importance of monastic life as sanctioned in the Upanishads and Brahma Sutra, in a time when the Mimaṃsa school established strict ritualism and ridiculed monasticism. He is reputed to have founded four mathas ("monasteries"), which helped in the historical development, revival and spread of Advaita Vedanta of which he is known as the greatest revivalist. Adi Shankara is believed to be the organiser of the Dashanami monastic order and unified the Shanmata tradition of worship. He is also known as Adi Shankaracharya, Shankara Bhagavatpada, sometimes spelled as Sankaracharya, (Adi) Sankaracarya, Sankara Bhagavatpada and Sankara Bhagavatpadacarya.

The Sringeri records state that Shankara was born in the 14th year of the reign of "VikramAditya", but it is unclear as to which king this name refers. Though some researchers identify the name with Chandragupta II (4th century CE), modern scholarship accepts the VikramAditya as being from the Chalukya dynasty of Badami, most likely Vikramaditya II (733–746 CE),

Several different dates have been proposed for Shankara:

·      509–477 BCE: This dating, is based on records of the heads of the Shankara's cardinal institutions Maṭhas at Dvaraka Pitha, the Govardhana matha and Badri and the Kanchi Peetham. According to their records, these monasteries were founded in Kali 2593 (509 BCE) by a person named Adi Shankara. The successive heads of the Kanchi and all other major Hindu Advaita tradition monasteries have been called Shankaracharya leading to some confusion, discrepancies and scholarly disputes. The chronology stated in Kanchi matha texts recognizes five major Shankaras: Adi, Kripa, Ujjvala, Muka and Abhinava. According to the Kanchi matha tradition, it is "Abhinava Shankara" that western scholarship recognizes as the Advaita scholar Adi Shankara, while the monastery continues to recognize its 509 BCE chronology.

·     44–12 BCE: the commentator Anandagiri believed he was born at Chidambaram in 44 BCE and died in 12 BCE.

·        6th century CE: Telang placed him in this century. Sir R.G. Bhandarkar believed he was born in 680 CE.

·      c. 700 – c. 750 CE: Late 20th-century and early 21st-century scholarship tends to place Adi Shankara's life of 32 years in the first half of the 8th century. According to the Indologist and Asian Religions scholar John Koller, there is considerable controversy regarding the dates of Shankara – widely regarded as one of India’s greatest thinkers, and "the best recent scholarship argues that he was born in 700 and died in 750 CE".

·      788–820 CE: This was proposed by early 20th scholars and was customarily accepted by scholars such as Max Müller, Macdonnel, Pathok, Deussen and Radhakrishna, and others. The date 788–820 is also among those considered acceptable by Swami Tapasyananda, though he raises a number of questions. Though the 788–820 CE dates are widespread in 20th-century publications, recent scholarship has questioned the 788–820 CE dates.

·     805–897 CE: Venkiteswara not only places Shankara later than most, but also had the opinion that it would not have been possible for him to have achieved all the works apportioned to him, and has him live ninety two years.

The popularly accepted dating places Adi Shankara to be a scholar from the first half of the 8th century CE.

Shankara was most likely born in the southern Indian state of Kerala, according to the oldest biographies, in a village named Kaladi sometimes spelled as Kalati or Karati, although some texts suggest the birthplace to be Chidambaram in Tamil Nadu. He was born to Nambudiri Brahmin parents. His father died while Shankara was very young. Shankara's upanayanam, the initiation into student-life, had to be delayed due to the death of his father, and was then performed by his mother.

Shankara's hagiography describe him as someone who was attracted to the life of Sannyasa (hermit) from early childhood. His mother disapproved. A story, found in all hagiographies, describe Shankara at age eight going to a river with his mother, Sivataraka, to bathe, and where he is caught by a crocodile. Shankara called out to his mother to give him permission to become a Sannyasin or else the crocodile will kill him. The mother agrees, Shankara is freed and leaves his home for education. He reaches a Saivite sanctuary along a river in a north-central state of India, and becomes the disciple of a teacher named Govinda Bhagavatpada. The stories in various hagiographies diverge in details about the first meeting between Shankara and his Guru, where they met, as well as what happened later. Several texts suggest Shankara schooling with Govindapada happened along the river Narmada in Omkareshwar, a few place it along river Ganges in Kashi (Varanasi) as well as Badari (Badrinath in the Himalayas).

The biographies vary in their description of where he went, who he met and debated and many other details of his life. Most mention Shankara studying the Vedas, Upanishads and Brahmasutra with Govindapada, and Shankara authoring several key works in his youth, while he was studying with his teacher. It is with his teacher Govinda, that Shankara studied Gaudapadiya Karika, as Govinda was himself taught by Gaudapada. Most also mention a meeting with scholars of the Mimamsa school of Hinduism namely Kumarila and Prabhakara, as well as Mandana and various Buddhists, in Shastrarth (an Indian tradition of public philosophical debates attended by large number of people, sometimes with royalty). Thereafter, the biographies about Shankara vary significantly. Different and widely inconsistent accounts of his life include diverse journeys, pilgrimages, public debates, installation of yantras and lingas, as well as the founding of monastic centers in north, east, west and south India.

Philosophical tour and disciples

While the details and chronology vary, most biographies mention Adi Shankara traveling widely within India, Gujarat to Bengal, and participating in public philosophical debates with different orthodox schools of Hindu philosophy, as well as heterodox traditions such as Buddhists, Jains, Arhatas, Saugatas, and Carvakas. During his tours, he is credited with starting several Matha (monasteries), however this is uncertain. Ten monastic orders in different parts of India are generally attributed to Shankara's travel-inspired Sannyasin schools, each with Advaita notions, of which four have continued in his tradition: Bharati (Sringeri), Sarasvati (Kanchi), Tirtha and Asramin (Dvaraka). Other monasteries that record Shankara's visit include Giri, Puri, Vana, Aranya, Parvata and Sagara – all names traceable to Ashrama system in Hinduism and Vedic literature.

Adi Shankara had a number of disciple scholars during his travels, including Padmapada (also called Sanandana, associated with the text Atma-bodha), Sureshvara, Tothaka, Citsukha, Prthividhara, Cidvilasayati, Bodhendra, Brahmendra, Sadananda and others, who authored their own literature on Shankara and Advaita Vedanta.

Death

Adi Sankara is believed to have died aged 32, at Kedarnath in the northern Indian state of Uttarakhand, a Hindu pilgrimage site in the Himalayas. Texts say that he was last seen by his disciples behind the Kedarnath temple, walking on the Himalayas until he was not traced. Some texts locate his death in alternate locations such as Kanchipuram (Tamil Nadu) and somewhere in the state of Kerala.

Works

Adi Shankara's works are the foundation of Advaita Vedanta school of Hinduism, and his doctrine, states Sengaku Mayeda, "has been the source from which the main currents of modern Indian thought are derived". Over 300 texts are attributed to his name, including commentaries (Bhaṣya), original philosophical expositions (Prakaraṇa grantha) and poetry (Stotra). However most of these are not authentic works of Adi Shankara and are likely to be works of his admirers or scholars whose name was also Shankaracharya. Piantelli has published a complete list of works attributed to Adi Sankara, along with issues of authenticity for most.

Authentic works

Adi Shankara is most known for his systematic reviews and commentaries (Bhasyas) on ancient Indian texts. Shankara's masterpiece of commentary is the Brahmasutrabhasya (literally, commentary on Brahma Sutra), a fundamental text of the Vedanta school of Hinduism.

His commentaries on ten Mukhya (principal) Upanishads are also considered authentic by scholars, and these are: Bhasya on the Brihadaranyaka Upanishad, the Chandogya Upanishad, the Aitareya Upanishad, the Taittiriya Upanishad, the Kena Upanishad, the Isha Upanishad, the Katha Upanishad, the Mundaka Upanishad, the Prashna Upanishad, and the Mandukya Upanishad. Of these, the commentary on Mandukya, is actually a commentary on Madukya-Karikas by Gaudapada.

Other authentic works of Shankara include commentaries on the Bhagavad Gita (part of his Prasthana Trayi Bhasya). His Vivarana (tertiary notes) on the commentary by Vedavyasa on Yogasutras as well as those on Apastamba Dharma-sũtras (Adhyatama-patala-bhasya) are accepted by scholars as authentic works of Adi Shankara. Among the Stotra (poetic works), the Daksinamurti Stotra, the Bhajagovinda Stotra, the Sivanandalahari, the Carpata-panjarika, the Visnu-satpadi, the Harimide, the Dasa-shloki, and the Krishna-staka are likely to be authentic.

Shankara also authored Upadesasahasri, his most important original philosophical work. Of other original Prakaranas (प्रकरण, monographs, treatise), seventy six works are attributed to Adi Shankara. Modern era Indian scholars such as Belvalkar as well as Upadhyaya accept five and thirty nine works respectively as authentic.

Shankara's stotras considered authentic include those dedicated to Krishna (Vaishnavism) and one to Shiva (Shaivism) – often considered two different sects within Hinduism. Scholars suggest that these stotra are not sectarian, but essentially Advaitic and reach for a unified universal view of Vedanta.

Adi Shankara's commentary on the Brahma Sutras is the oldest surviving. However, in that commentary, he mentions older commentaries like those of Dravida, Bhartrprapancha and others which are either lost or yet to be found.

Historical and cultural impact

Historical context

Shankara lived in the time of the so-called "Late classical Hinduism", which lasted from 650 till 1100 CE. This era was one of political instability that followed Gupta dynasty and King Harsha of the 7th century CE.It was a time of social and cultural change as the ideas of Buddhism, Jainism and various traditions within Hinduism were competing for members. Buddhism in particular had emerged as a powerful influence in India's spiritual traditions in the first 700 years of the 1st millennium CE. Shankara, and his contemporaries, made a significant contribution in understanding Buddhism and the ancient Vedic traditions, then transforming the extant ideas, particularly reforming the Vedanta tradition of Hinduism, making it India's most important tradition for more than a thousand years.

Influence on Hinduism

Shankara has an unparallelled status in the tradition of Advaita Vedanta. He travelled all over India to help restore the study of the Vedas. His teachings and tradition form the basis of Smartism and have influenced Sant Mat lineages.

He introduced the Pancayatana form of worship, the simultaneous worship of five deities – Ganesha, Surya, Vishnu, Shiva and Devi. Shankara explained that all deities were but different forms of the one Brahman, the invisible Supreme Being.

Benedict Ashley credits Adi Shankara for unifying two seemingly disparate philosophical doctrines in Hinduism, namely Atman and Brahman. Isaeva states Shankara's influence included reforming Hinduism, founding monasteries, edifying disciples, disputing opponents and engaging in philosophic activity that, in the eyes of Indian tradition, help revive "the orthodox idea of the unity of all beings" and Vedanta thought.

Prior to Shankara, views similar to his already existed, but did not occupy a dominant position within the Vedanta. According to Nakamura, it was only after Shankara that "the theologians of the various sects of Hinduism utilized Vedanta philosophy to a greater or lesser degree to form the basis of their doctrines," whereby "its theoretical influence upon the whole of Indian society became final and definitive."

Mathas

Shankara is regarded as the founder of the DaSanami Sampradaya of Hindu monasticism and Ṣaṇmata of Smarta tradition. He unified the theistic sects into a common framework of Shanmata system. Advaita Vedanta is, at least in the west, primarily known as a philosophical system. But it is also a tradition of renunciation. Philosophy and renunciation are closely related:

Most of the notable authors in the advaita tradition were members of the sannyasa tradition, and both sides of the tradition share the same values, attitudes and metaphysics.

Shankara, himself considered to be an incarnation of Shiva, established the Dashanami Sampradaya, organizing a section of the Ekadandi monks under an umbrella grouping of ten names. Several other Hindu monastic and Ekadandi traditions remained outside the organisation of the Dasanamis.

Adi Sankara organised the Hindu monks of these ten sects or names under four Maṭhas (Sanskrit: मठ) (monasteries), with the headquarters at Dvaraka in the West, Jagannatha Puri in the East, Sringeri in the South and Badrikashrama in the North. Each math was headed by one of his four main disciples, who each continues the Vedanta Sampradaya.

Yet, according to Pandey, these Mathas were not established by Shankara himself, but were originally ashrams established by Vibhaņdaka and his son ŖșyaSŗnga. Shankara inherited the ashrams at Dvaraka and Sringeri, and shifted the ashram at Sŗngaverapura to BadarikaSrama, and the ashram at AngadeSa to Jagannatha Puri.

The advaita sampradaya is not a Saiva sect, despite the historical links with Shaivism:

Advaitins are non-sectarian, and they advocate worship of Siva and Visnu equally with that of the other deities of Hinduism, like Sakti, Ganapati and others.

Nevertheless, contemporary Sankaracaryas have more influence among Saiva communities than among Vaisnava communities. The greatest influence of the gurus of the advaita tradition has been among followers of the Smartha Tradition, who integrate the domestic Vedic ritual with devotional aspects of Hinduism.

According to Nakamura, these mathas contributed to the influence of Shankara, which was "due to institutional factors". The mathas which he built exist until today, and preserve the teachings and influence of Shankara, "while the writings of other scholars before him came to be forgotten with the passage of time".

The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara, and their details.

Shishya (lineage)	Direction	Maṭha	Mahavakya	Veda	Sampradaya
Padmapada	East	Govardhana Piṭhaṃ	Prajnanam brahma (Consciousness is Brahman)	Rig Veda	Bhogavala
SureSvara	South	Sringeri Sarada Piṭhaṃ	Aham brahmasmi (I am Brahman)	Yajur Veda	Bhūrivala
Hastamalakacarya	West	Dvaraka Piṭhaṃ	Tattvamasi (That thou art)	Sama Veda	Kitavala
Toṭakacarya	North	Jyotirmaṭha Piṭhaṃ	Ayamatma brahma (This Atman is Brahman)	Atharva Veda	Nandavala

Film

·  In 1977 Jagadguru Aadisankaran, a Malayalam film directed by P. Bhaskaran was released in which Murali Mohan plays the role of Adult Aadi Sankaran and Master Raghu plays childhood.

·         In 1983 a film directed by G.V. Iyer named Adi Shankaracharya was premiered, the first film ever made entirely in Sanskrit language in which all of Adi Shankaracharya's works were compiled. The movie received the Indian National Film Awards for Best Film, Best Screenplay, Best Cinematography and Best Audiography.

·         In 2013, a film Sri Jagadguru Aadi Sankara directed by J.K. Bharavi in Telugu Language was completed and released.

Books:

1.    Sankara Acarya Biography – Monastic Tradition Archived 8 May 2012 at the Wayback Machine.

2.    "Adi Shankara's four Amnaya Peethams". Archived from the original on 26 June 2006. Retrieved 2006-08-20.

Further reading

·         Ingalls, Daniel H.H. (1954). "Saṁkara's Arguments against the Buddhists". Philosophy East and West. 3 (4): 291–306. doi:10.2307/1397287. JSTOR 1397287.

·         Mishra, Parameshwar Nath (2003), "Era of Adi Shankaracharya 507 B.C.–475 B.C.", Howrah Samskriti Rakshak Parishad, West Bengal.

·         Mishra, Parameshwar Nath, "Amit Kalrekha", 3 vols. (in Hindi), Howrah Samskriti Rakshak Parishad, West Bengal.

·         Succession of Shankaracharyas (a chronology) (from Gaudapada onwards)

·         Reigle, David (2001). "The Original Sankaracarya" (PDF). Fohat. 5 (3): 57–60, 70–71.

·         Frank Whaling (1979), Sankara and Buddhism, Journal of Indian Philosophy, Vol. 7, No. 1, pp. 1–42

·         "Sri Shankaracharya in Cambodia..?" by S. Srikanta Sastri

·         Navone, J.J. (1956). "Sankara and the Vedic Tradition". Philosophy and Phenomenological Research. 17 (2): 248. doi:10.2307/2104222. JSTOR 2104222.

·         Biderman, Shlomo (1978). "Sankara and the Buddhists". Journal of Indian Philosophy. 6 (4). doi:10.1007/BF00218430.

·         Rukmani, T.S. (2003). "Dr. Richard de Smet and Sankara's Advaita". Journal of Hindu-Christian Studies. 16. doi:10.7825/2164-6279.1295.

·         A Questioning Approach: Learning from Sankara's Pedagogic Techniques, Jacqueline Hirst, Contemporary Education Dialogue, Vol. 2, No. 2, pp. 137–169

Websites:

·         Majors works of Adi Sankara Volumes 1–20, (Sanskrit and English Translations)

·         A Note on the date of Sankara (Adi Sankaracharya) by S. Srikanta Sastri

Swami Vivekananda

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)

·         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:

·         Swami Vivekananda at Curlie

·         Works about Vivekananda via the Open Library

·         Works by Vivekananda via the Open Library

·         Works by or about Swami Vivekananda at Internet Archive

·         Works by Swami Vivekananda at LibriVox (public domain audiobooks)

·         Biography at Belur Math's official website

·         Complete Works of Vivekananda, Belur Math publication