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Vivekananda

Vivekananda

From Wikipedia, the free encyclopedia

"Swami Vivekananda" redirects here. For other uses, see Swami Vivekananda

(disambiguation).

Swami Vivekananda

(Bengali: [Bibekanno] ( listen), Bibeknondo; 12

January 1863 4 July 1902), born Narendra Nath

Datta (Bengali: [nrendro nat dtto] Norendro Nath

Dot-to), was an Indian Hindu monk and chief

disciple of the 19th-century saint Ramakrishna. He

was a key figure in the introduction of the Indian

philosophies of Vedanta and Yoga to the Western

world[2] and is credited with raising interfaith

awareness, bringing Hinduism to the status of a

major world religion during the late 19th century.[3]

He was a major force in the revival of Hinduism in

India, and contributed to the concept of nationalism

in colonial India.[4] Vivekananda founded the

Ramakrishna Math and the Ramakrishna Mission.[2]

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Vivekananda in Chicago, September 1893. Onthe left, Vivekananda wrote: "one infinite pure and

holy beyond thought beyond qualities I bow

down to thee".[1]

Born Narendra Nath Datta12 January 1863Calcutta, Bengal Presidency, BritishIndia(now Kolkata, West Bengal, India)

Died 4 July 1902 (aged 39)Belur Math, Bengal Presidency,British India(now in West Bengal, India)

Nationality Indian

Founder of Belur Math, Ramakrishna Math andRamakrishna Mission

Guru Ramakrishna

Philosophy Vedanta

Literaryworks

Raja Yoga, Karma Yoga, BhaktiYoga and Jnana Yoga

ProminentDisciple(s)

Swami Ashokananda, SwamiVirajananda, Swami Paramananda,Alasinga Perumal, SwamiAbhayananda, Sister Nivedita,Swami Sadananda

Quotation "Arise, awake, and stop not till thegoal is reached"

He is perhaps best known for his inspiring speech

which began, "Sisters and brothers of

America ...,"[5] in which he introduced Hinduism at

the Parliament of the World's Religions in Chicago

in 1893.

Born into an aristocratic Bengali 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 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 as National Youth Day in

India.

Contents

1 Early life (18631888)

Influence on [show ]

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(See more quotations in Wikiquote)

Signature

1.1 Birth and childhood

1.2 Education

1.3 Spiritual apprenticeship

1.4 With Ramakrishna

1.5 Founding of first Ramakrishna Math at

Baranagar

1.6 Monastic vows

2 Travels in India (18881893)

2.1 North

2.1.1 Meeting with Pavhari Baba

2.2 Return to Baranagar Math and Himalayan

journey (189091)

2.3 Rajputana (1891)

2.4 West (18911892)

2.5 South (18921893)

3 First visit to the West (18931897)

3.1 Parliament of the World's Religions

3.2 Lecture tours in the U.S. and England

4 Back in India (18971899)

5 Second visit to the West and final years (1899

1902)

6 Death

7 Teachings and philosophy

8 Influence and legacy

9 Literary works

10 References

10.1 Notes

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(left) Bhuvaneswari Devi (18411911); "I am indebted to my

mother for the efflorescence of my knowledge."[6] Vivekananda(right) 3, Gourmohan Mukherjee Street, birthplace of Vivekananda,now converted into a museum and cultural centre

10.2 Citations

10.3 Sources

11 Further reading

12 External links

Early life (18631888) [edit]

Birth and childhood [edit]

Vivekananda was born

Narendranath Datta (shortened to

Narendra or Naren)[7] 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.[8] He belonged to

a traditional Bengali Kayastha

family and was one of nine

siblings.[9] His father, Vishwanath

Datta, was an attorney at the

Calcutta High Court.[10][11]

Durgacharan Datta, Narendra's

grandfather, was a Sanskrit and

Persian scholar[12] who left his

family and became a monk at age twenty-five.[13] Narendra's mother, Bhuvaneswari Devi, was a

Edit links

Slovenina

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Ting Vit


devout housewife.[12] The progressive, rational attitude of Narendra's father and the religious

temperament of his mother helped shape his thinking and personality.[14][15]

Narendra was interested in spirituality from a young age, and used to play at meditating before the

images of deities such as Shiva, Rama, and Sita.[16] He was fascinated by wandering ascetics and

monks.[15] Narendra 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

demons".[13]

Education [edit]

In 1871 Narendra enrolled at Ishwar Chandra Vidyasagar's Metropolitan Institution, where he

studied until his family moved to Raipur in 1877.[17] In 1879, after his family's return to Calcutta, he

received first-division marks in the Presidency College entrance examination. That year, he was

the only student at his college who received first-division marks.[17] Narendra was an avid

reader[18] and was interested in a wide range of subjects, including philosophy, religion, history,

social science, art and literature.[19] 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,[20] and regularly participated in physical exercise,

sports and organised activities.[19]

Narendra studied Western logic, Western philosophy and European history at the General

Assembly's Institution (now known as the Scottish Church College).[21] In 1881 he passed the Fine

Arts examination, and completed a Bachelor of Arts degree in 1884.[22][23] Narendra studied the

works of David Hume, Immanuel Kant, Johann Gottlieb Fichte, Baruch Spinoza, Georg W. F. Hegel,

Arthur Schopenhauer, Auguste Comte, John Stuart Mill and Charles Darwin.[24][25] He became

fascinated with the evolutionism of Herbert Spencer and corresponded with him,[26][27] translating

Spencer's book Education (1861) into Bengali.[28] While studying Western philosophers, he also


learned Sanskrit scriptures and Bengali literature.[25] 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".[24] Some accounts have called Narendra a srutidhara (a person with a

prodigious memory).[29][30][31]

Spiritual apprenticeship [edit]See also: Swami Vivekananda and meditation

Narendra became a member of a Freemasonry lodge and a breakaway faction of the Brahmo

Samaj led by Keshub Chandra Sen and Debendranath Tagore.[21][32][33] His initial beliefs were

shaped by Brahmo concepts, which included belief in a formless God and the deprecation of

idolatry.[16][34]

At this time, Narendra met Debendranath Tagore (the leader of Brahmo Samaj) and asked if he

had seen God. Instead of answering his question, Tagore said "My boy, you have the Yogi 's

eyes."[32][28] Not satisfied with his knowledge of philosophy, Narendra wondered if God and

religion could be made a part of one's growing experiences and deeply internalised. He asked

several prominent Calcutta residents if they had come "face to face with God", but none of their

answers satisfied him.[35][23]

With Ramakrishna [edit]Main article: Relationship between Ramakrishna and Swami Vivekananda

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

Narendra's first introduction to Ramakrishna occurred in a literature class at General Assembly's

Institution when he heard Professor William Hastie lecturing on William Wordsworth's poem, The

Excursion.[34] While explaining the word "trance" in the poem, Hastie suggested that his students


(left) Ramakrishna, guru of Vivekananda (right) Vivekananda inCossipore 1886

visit Ramakrishna of Dakshineswar to understand the true meaning of trance. This prompted some

of his students (including Narendra) to visit Ramakrishna.[36][37][38]

In November 1881,.[a] when

Narendra was preparing for his

upcoming F. A. examination, Ram

Chandra Datta accompanied him to

Surendra Nath Mitra's, house where

Ramakrishna was invited to deliver

a lecture.[40] At this meeting,

Ramakrishna asked young

Narendra to sing. Impressed by his

singing talent, he asked Narendra

to come to Dakshineshwar.[41]

Narendra did not consider this their

first meeting, and neither man

mentioned this meeting later.[36]

In late 1881 or early 1882,

Narendra went to Dakshineswar with two friends and met Ramakrishna.[36] This meeting proved to

be a turning point in his life.[42] 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.[43] He initially saw Ramakrishna's ecstasies and visions as "mere figments of

imagination"[14] and "hallucinations".[44] As a member of Brahmo Samaj, he opposed idol worship,

polytheism and Ramakrishna's worship of Kali.[45] He even rejected the Advaita Vedanta of

"identity with the absolute" as blasphemy and madness, and often ridiculed the idea.[44] Narendra

tested Ramakrishna, who faced his arguments patiently: "Try to see the truth from all angles", he


replied.[43]

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.[46]

He unsuccessfully tried to find work and questioned God's existence,[47] but found solace in

Ramakrishna and his visits to Dakshineswar increased.[48]

One day Narendra requested Ramakrishna to pray to goddess Kali for their family's financial

welfare. Ramakrishna suggested he go to the temple and pray it himself. 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.[49][50][51] Narendra gradually

grew ready to renounce everything for the sake of realising God, and accepted Ramakrishna as

his guru.[43]

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

Nirvikalpa samadhi.[52] Narendra and several other disciples received ochre robes from

Ramakrishna, forming his first monastic order.[53] He was taught that service to men was the most

effective worship of God.[14][52] Ramakrishna asked him to care for the other monastic disciples,

and in turn asked them to see Narendra as their leader.[54] Ramakrishna died in the early-morning

hours of 16 August 1886 in Cossipore.[54][55]

Founding of first Ramakrishna Math at Baranagar [edit]Main article: Baranagar Math

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.[56] Many

returned home, adopting a Grihastha (family-oriented) way of life.[57] 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" (mdhukar). The math became the first

building of the Ramakrishna Math: the monastery of the monastic order of Ramakrishna.[42]

Narendra and other disciples used to spend many hours in practising meditation and religious

austerities every day.[58] Narendra later reminisced about the early days of the monastery:[59]

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 1887, Narendra compiled a Bengali song anthology named Sangeet Kalpataru with Vaishnav

Charan Basak. Narendra collected and arranged most of the songs of this compilation, but could

not finish the work of the book for unfavourable circumstances.[60]

Monastic vows [edit]

In December 1886, the mother of Baburam[b] 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.[58] They decided to live their lives as Jesus Christ lived.[58]

Narendranath took the name "Swami Bibidishananda".[61]

Travels in India (18881893) [edit]In 1888, Narendra 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".[62] His sole

possessions were a kamandalu (water pot), staff and his two favourite books: the Bhagavad Gita

and The Imitation of Christ.[63] Narendra travelled extensively in India for five years, visiting

centres of learning and acquainting himself with diverse religious traditions and social

patterns.[64][65] He developed sympathy for the suffering and poverty of the people, and resolved

to uplift the nation.[64][66] 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.[66]

North [edit]

In 1888 Narendra's first destination was Varanasi, where he visited the places where Gautama

Buddha and Adi Shankara preached[67][68] and met Bengali writer Bhudev Mukhopadhyay and

Hindu saint Trailanga Swami.[69] After meeting Vivekananda, Mukhopadhyay said "Such vast

experience and insight at such an early age! I am sure he will be a great man".[67] Narendra also

met Sanskrit and Vedic scholar Babu Pramadadas Mitra,[70] with whom he corresponded on the

interpretation of Hindu scriptures.[70][69] After leaving Varanasi, he visited Ayodhya, Lucknow,

Agra, Vrindavan, Hathras and Rishikesh.[68] When he was staying in Vrindavan, one day, he saw a

man smoking a hookah. He asked to the man to give him a tobacco bowl, but the man refused to

do so explaining he was a man of lower caste. Narendra initially accepted his point and started

walking, but within few minutes, he started feeling ashamed, as he had been practising "non-

duality of soul" for a long time. He returned to the man, once again requested him to give him

tobacco boil and despite the man's reluctance, he took the hookah from him and started

smoking.[71]

While on the way to Haridwar, in


After Ramakrishna's death, in January 1887 Vivekananda (thenNarendranath Datta) and eight other disciples of Ramakrishna tookformal monastic vows in Baranagar Math. In 1888, Narendra left themath and began life as a wandering monk. Both photos were taken

at this time.[72]

September 1888,[73] Narendra

stayed at Hathras. There in the

railway waiting room Narendra

met Sharat Chandra Gupta, a

railway station master.[74] Gupta

went to Narendra and asked if he

was hungry, to which he got a

reply in positive. He took

Narendra to his home. When

Narendra asked him what food

he was going to offer, Gupta

quoted a Persian poem in reply:

"Oh beloved, I shall prepare the

most delicious dish with the flesh

of my heart".[75] Narendra told

Gupta that he had a great

mission in life he wanted his

serve his motherland where starvation and poverty stalk millions of people. He narrated his dream

of seeing India regaining her old glory. During the conversations Gupta asked Narendra if he could

help him anyhow. Narendra immediately replied "Yes, take up the kamandalu and go begging".

Gupta understood that he was being asked to renounce his personal interest for the welfare of

many. He decided to renounce the world and became a disciple of Narendranath.[76] Narendra and

Gupta left Hathras together.[76]

After leaving Hathras Narendra and Gupta first went to Haridwar, and from there travelled to

Hrishikesh, on foot. Here Narendra initiated Gupta into Sannyasa and was named Swami


Sadananda.[77][78] Gupta was the directly initiated monastic disciple of Vivekananda.[77]

Vivekananda called him "the child of my spirit".[79]

Meeting with Pavhari Baba [edit]

See also: Pavhari Baba Meeting with Swami Vivekananda

Between 1888 and 1890, Narendra visited Vaidyanath and Allahabad. In January 1890 he went

from Allahabad to Ghazipur and met Pavhari Baba,[65][80] an Advaita Vedanta ascetic who spent

much of his time in meditation.[81] At the time he suffered from lumbago,[80] and it was becoming

impossible for him to move or sit in meditation.[82] After meeting Baba, Narendra wanted to become

his disciple and Baba asked him to stay a few more days at Ghazipur. However, the night before

his initiation Narendra had a dream in which Ramakrishna looked at him with a melancholy face.

This dream convinced Narendra that no one other than Ramakrishna could be his teacher, and he

abandoned the idea of becoming Baba's disciple.[83]

Return to Baranagar Math and Himalayan journey (189091) [edit]

During the first half of 1890, after the deaths of fellow Ramakrishna disciples Balaram Bose and

Suresh Chandra Mitra, Narendra returned to Baranagar Math because of ill health and to arrange

for the math's financial support.[84] After finishing his work in July, he left the math[74]

(accompanied by fellow monk Swami Akhandananda) for the Himalayas.

This constituted the first phase of a journey which would bring Narendra to the West.[74][85] He

visited the sacred sites of Nainital, Almora, Srinagar, Dehradun, Rishikesh and Haridwar. During

these travels, he met Swami Brahmananda, Saradananda, Turiyananda and Advaitananda. They

stayed at Meerut for several days engaged in meditation, prayer and study of the scriptures. At the

end of January 1891, Narendra left his fellows and travelled to Delhi.[85][86]


Rajputana (1891) [edit]See also: Ajit Singh of Khetri Relationship with Swami Vivekananda

After visiting historical sites at Delhi, Narendra started his travel towards Rajputana. In these days,

he drew inspiration from the words of the Gautama Buddha [87][88][89]

Go forward without a path,

Fearing nothing, caring for nothing!

Wandering alone, like the rhinoceros!

Even as a lion, not trembling at noises,

Even as the wind, not caught in the net,

Even as the lotus leaf, untainted by water,

Do thou wander alone, like the rhinoceros!

In February 1891, he first went to Alwar, where he was warmly welcomed by the Hindus and the

Muslims.[89] There he told a Muslim religion scholar that one significant feature of the Quran is,

though it was written a thousand years ago, the book was free from "interpolation" and retained its

original purity.[90] When Narendra met the Mangal Singh, the king of Alwar, who was Westernised

in his outlooks. Singh asked Narendra questions and ridiculed Hindu idol worship. Narendra

attempted to explain to him that that worship of the Hindus are symbolic worship, but failed to make

the king understand. Then Narendra saw a painting hanging on the wall, it was the a painting of

the Singh's deceased father and asked him to spit on it. Singh became angry and retorted how he

could spit on his father. Narendra explained, though it was just a painting, not the king himself, it

reminds everybody about the king, similarly an idol worshipped by a Hindu is actually a symbolic

worship of the Supreme.[91][90]

From Alwar, Narendra went to Jaipur, where he studied Panini's Ashtadhyayi with a Sanskrit

scholar. Narendra then went 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 an ardent devotee and supporter.[92]

Swami Tathagatananda, a senior monk in the Ramakrishna Order, wrote of their relationship:

... Vivekananda's friendship with Maharaja Ajit Singh of Khetri was enacted against

the 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.[93]

At Khetri Narendra delivered discourses to the Raja, became acquainted with pandit Ajjada

Adibhatla Narayana Dasu and studied the Mahbhya on the sutras of Panini. After two-and-a-

half months there, in October 1891 he left for Maharastra.[66][94]

West (18911892) [edit]

Narendra visited Ahmedabad, Wadhwan and Limbdi; at the former, he completed his studies of

Islamic and Jain cultures.[66] At Limbdi he met Thakur Saheb Jaswant Singh, who had been to

England and America. From him, Narendra first got the idea of going to the West to preach

Vedanta. He visited Junagadh and was the guest of Haridas Viharidas Desai, diwan of the state,

who was so charmed by his company that every evening he and all the state officials conversed

with Narendra until late at night. Narendra also visited Girnar, Kutch, Porbander, Dwaraka,

Palitana, Nadiad, Nadiad ni haveli and Baroda. He remained for nine months at Porbander,

furthering his philosophical and Sanskrit studies with learned pandits.[66]

Narendra's next destinations included Mahabaleshwar, Pune, Khandwa and Indore. At Kathiawar

he heard of the 1893 Parliament of the World's Religions, and was urged by his followers to attend


it. After a brief stay in Bombay in July 1892, he met Bal Gangadhar Tilak during a train journey.[95]

After staying with Tilak for a few days in Pune,[96] Narendra travelled to Belgaum in October 1892

and to Panaji and Margao in Goa, spending three days at Rachol Seminary (the oldest convent in

Goa, with rare religious manuscripts and printed works in Latin) studying Christian theological

works.[97]

South (18921893) [edit]

Narendra later travelled to Bangalore, where he became acquainted with K. Seshadri Iyer (diwan of

the Mysore state). Iyer described Narendra as "a magnetic personality and a divine force which

were destined to leave their mark on the history of his country". Iyer introduced him to the

Maharaja (king) of Mysore Chamaraja Wodeyar. Wodeyar invited Narendra to stay in his palace as

a guest.[98][99] The maharaja gave Narendra a letter of introduction to the diwan of Cochin and a

railway ticket.[100]

From Bangalore, Narendra visited Trissur, Kodungalloor and Ernakulam. At Ernakulam he met

Chattampi Swamikal, a contemporary of Narayana Guru, in early December 1892.[101] From

Ernakulam, Narendra travelled to Trivandrum, Nagercoil and reached Kanyakumari on foot on

Christmas Eve 1892.[102] At Kanyakumari, Narendra meditated on the "last bit of Indian rock" (later

known as the Narendra Rock Memorial). At Kanyakumari, Narendra had a "vision of one India" (the

"Kanyakumari resolve of 1892").[103] 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."[103][104]


From Kanyakumari, Narendra visited Madurai and had meetings with the Raja of Ramnad

Bhaskara Sethupathi (to whom he had a letter of introduction). During his meetings, he had

extensive discussions on Hindu philosophy with eminent scholars like Mahavidwan R. Raghava

Iyengar. The raja became his disciple, urging him to attend the Parliament of Religions in Chicago.

From Madurai, Narendra visited Rameswaram, Pondicherry and Madras; there, he met some of his

disciples, specially Alasinga Perumal (who played important roles in collecting funds for his voyage

to America and later establishing the Ramakrishna Mission in Madras).[105] Perumal went door to

door in hopes of getting money for Narendra's travel.[106] With funds collected by his Madras

disciples, the kings of Mysore, Ramnad, Khetri, diwans and other followers, Narendra left Bombay

for Chicago on 31 May 1893 with the name "Vivekananda" which was suggested by Ajit Singh of

Khetri.[104] The name "Vivekananda" meant "the bliss of discerning wisdom".[107]

First visit to the West (18931897) [edit]Vivekananda started his journey to the West on 31 May 1893[108] and visited several cities in

Japan (including Nagasaki, Kobe, Yokohama, Osaka, Kyoto and Tokyo),[109] China and Canada

en route to the United States,[108] reaching Chicago on 30 July 1893.[110][108] However, he was

disappointed to learn that no one without credentials from a bona fide organisation would be

accepted as a delegate. Vivekananda contacted Professor John Henry Wright of Harvard

University, who invited him to speak at Harvard.[111] On learning that Vivekananda lacked

credentials to speak at the Chicago Parliament, Wright said "To ask for your credentials is like

asking the sun to state its right to shine in the heavens".[112] Vivekananda wrote of the professor,

"He urged upon me the necessity of going to the Parliament of Religions, which he thought would

give an introduction to the nation".[112]

Parliament of the World's Religions [edit]


(left) Vivekananda on the platform at the Parliament of Religions, September1893; left to right: Virchand Gandhi, Dharmapala, Vivekananda(right) Swami Vivekananda with the East Indian group, in the photo: (from leftto right) Narasimha Chaira, Lakeshnie Narain, Vivekananda, H. Dharmapala,and Virchand Gandhi

Main article: Swami Vivekananda at the Parliament of the World's Religions (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.[113][114][115]

On this day, Vivekananda

gave a brief speech

representing India and

Hinduism.[116] He was

initially nervous, bowed to

Saraswati (the Hindu

goddess of learning) and began his speech with "Sisters and brothers of America!".[117][115] At

these words, Vivekananda received a two-minute standing ovation from the crowd of seven

thousand.[118] When silence was restored he began his address, greeting the youngest of the

nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins,

a religion which has taught the world both tolerance and universal acceptance".[119] 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."[119] Despite the brevity of his

speech, it voiced the spirit and sense of universality of the parliament.[119][120]


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".[117] 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".[121] American

newspapers reported Vivekananda as "the greatest figure in the parliament of religions" and "the

most popular and influential man in the parliament".[122] The Boston Evening Transcript reported

that Vivekananda was "a great favourite at the parliament... if he merely crosses the platform, he is

applauded".[123] He spoke several more times at the Parliament 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.[124] He soon became known as a "handsome oriental" and made a huge

impression as an orator.[125]

Lecture tours in the U.S. and England [edit]

After the Parliament of Religions, he toured many parts of the US as a

guest. His popularity opened up new views for expanding on "life and

religion to thousands".[125] During a question-answer session at Brooklyn

Ethical Society, he remarked, "I have a message to the West as Buddha

had a message to the East."

Vivekananda spent nearly two years lecturing in the eastern and central

United States, primarily in Chicago, Detroit, Boston, and New York. He

"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


founded the Vedanta Society of New York in 1894.[127] By spring 1895 his

busy, tiring schedule had affected his health.[128] He ended his lecture

tours and began giving free, private classes in Vedanta and yoga.

Beginning in June 1895, Vivekananda gave private lectures to a dozen of

his disciples at Thousand Island Park in New York for two months.[128]

During his first visit to the West he travelled to England twice, in 1895 and

1896, lecturing successfully there.[129] In November 1895 he met

Margaret Elizabeth Noble an Irish woman who would become Sister

Nivedita.[128] 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.[120] From England, Vivekananda visited other European countries. In Germany he

met Paul Deussen, another Indologist.[130] 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.[128]

Vivekananda attracted

followers and admirers in the

U.S. and Europe, including

Josephine MacLeod, William

James, Josiah Royce, Robert

G. Ingersoll, Nikola Tesla,

Lord Kelvin, Harriet Monroe,

Ella Wheeler Wilcox, Sarah

Bernhardt, Emma Calv and

Hermann Ludwig Ferdinand

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."[126]


Left: Vivekananda in Greenacre, Maine (August 1894).[131] Right:Vivekananda at Mead sisters house, South Pasadena in 1900.

von

Helmholtz.[14][128][130][132]

He initiated several

followers : Marie Louise (a

French woman) became Swami Abhayananda, and Leon Landsberg became Swami

Kripananda,[133] so that they could continue the work of the mission of the Vedanta Society. This

society even to this day is filled with foreign nationals and is also located in Los Angeles.[134]

During his stay in Los Angeles, Vivekananda built a retreat to house Vedanta students. He called it

Peace retreat or Santi Asrama.[135] The American headquarters of the Vedanta Society (one of

the twelve) in USA is located in Los Angeles. There is also a Vedantha Press in Hollywood which

publishes Hindu scriptures and texts in English. [136] Christina Greenstidel of Detroit was also

initiated by Vivekananda with a mantra and she became Sister Christine,[137] and they established

a close fatherdaughter relationship.[138]

From the West, Vivekananda revived his work in India. He regularly corresponded with his

followers and brother monks,[c] offering advice and financial support. His letters from this period

reflect his campaign of social service,[139] and were strongly worded.[140] 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".[141][142] In 1895, Vivekananda founded the periodical

Brahmavadin to teach the Vedanta.[143] Later, Vivekananda's translation of the first six chapters of

The Imitation of Christ was published in Brahmavadin in 1889.[144] 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.[145]

He was later followed to India by Sister Nivedita, who devoted the rest of her life to the education of


(left) Vivekananda at Chennai 1897 (right) Advaita Ashrama, Mayavati (a branch of theRamakrishna Math founded on 19 March 1899) later published many of Vivekananda's workand now publishes Prabuddha Bharata.

Indian women and India's independence.[128][146]

Back in India (18971899) [edit]The ship from Europe arrived in Colombo, Sri Lanka on 15 January 1897,[145] and Vivekananda

received a warm welcome. In Colombo he gave his first public speech in the East, India, the Holy

Land. 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.[145] From Madras, 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.[147]

On 1 May

1897 in

Calcutta,

Vivekananda

founded the

Ramakrishna

Mission for

social

service. Its

ideals are

based on


Karma

Yoga,[148][149] and its governing body consists of the trustees of the Ramakrishna Math (which

conducts religious work).[150] Both Ramakrishna Math and Ramakrishna Mission have their

headquarters at Belur Math.[120][151] 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.[152] That year,

famine-relief work was begun by Swami Akhandananda in the Murshidabad district.[120][150]

Vivekananda earlier inspired Jamsetji Tata to set up a research and educational institution when

they travelled together from Yokohama to Chicago on Vivekananda's first visit to the West in 1893.

Tata now asked him to head his Research Institute of Science; Vivekananda declined the offer,

citing a conflict with his "spiritual interests".[153][154][155] He visited the Punjab, attempting to

mediate an ideological conflict between Arya Samaj (a reformist Hindu movement) and sanatan

(orthodox Hindus).[156] After brief visits to Lahore,[150] Delhi and Khetri, Vivekananda returned to

Calcutta in January 1898. He consolidated the work of the math and trained disciples for several

months. Vivekananda composed "Khandana BhavaBandhana", a prayer song dedicated to

Ramakrishna, in 1898.[157]

Second visit to the West and final years (18991902) [edit]See also: Swami Vivekananda in California

Despite declining health,

Vivekananda left for the West for a

second time in June 1899[158]

accompanied by Sister Nivedita and

Swami Turiyananda. Following a


(left) Vivekananda at Belur Math on 19 June 1899(right) Vivekananda (photo taken in Bushnell Studio, SanFrancisco, 1900)

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.[159] He

then went to Paris for the Congress

of Religions in 1900.[160] His

lectures in Paris concerned the

worship of the lingam and the

authenticity of the Bhagavad

Gita.[159] 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.[159]

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 U.S. 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.[161] Declining health (including asthma, diabetes and

chronic insomnia) restricted his activity.[162]

Death [edit]On 4 July 1902 (the day of his death) Vivekananda awoke early, went to the chapel at Belur Math

and meditated for three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar and the

philosophy of yoga to pupils,[163][164] later discussing with colleagues a planned Vedic college in


Part of a series on

Hindu philosophy

V T E

Part of a series on

Advaita Vedanta

the Ramakrishna Math. At seven p.m. Vivekananda went to his room, asking not to be

disturbed;[163] he died at 9:10 p.m. while meditating.[165] According to his disciples, Vivekananda

attained mahasamdhi;[166] the rupture of a blood vessel in his brain was reported as a possible

cause of death.[167] His disciples believed that the rupture was due to his brahmarandhra (an

opening in the crown of his head) being pierced when he attained mahasamdhi. Vivekananda

fulfilled his prophecy that he would not live forty years.[168] He was cremated on a sandalwood

funeral pyre on the bank of the Ganges in Belur, opposite where Ramakrishna was cremated

sixteen years earlier.[169]

Teachings and philosophy [edit]Main article: Teachings and philosophy of Swami Vivekananda

Vivekananda believed that a country's future depends on

its people, and his teachings focused on human

development.[170] He wanted "to set in motion a

machinery which will bring noblest ideas to the doorstep

of even the poorest and the meanest".[171] Vivekananda

believed that the essence of Hinduism was best

expressed in the Vedanta philosophy, based on Adi

Shankara's interpretation. He summarised the Vedanta

as follows:[172]

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

stika Schools [show ]

Nstika Schools [show ]

Personalities [show ]


V T E

by 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 control of the mind,

seeing truth, purity and unselfishness as traits which

strengthened it.[173] He advised his followers to be

holy, unselfish and to have raddh (faith).

Vivekananda supported brahmacharya

(celibacy),[174] believing it the source of his physical

and mental stamina and eloquence.[175] 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 way great spiritual giants are produced".[176]

Influence and legacy [edit]Main article: Influence and legacy of Swami Vivekananda

Vivekananda revitalised Hinduism within and outside India, and was the principal reason for the

enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-

improvement in the West.[177] Agehananda Bharati explained, "...modern Hindus derive their

knowledge of Hinduism from Vivekananda, directly or indirectly".[178] Vivekananda espoused the

idea that all sects within Hinduism (and all religions) are different paths to the same goal.[179]

Main articles [show ]

Subschools [show ]

Teachers [show ]

Philosophy [show ]

Practices [show ]

Scriptures [show ]

Influences [show ]


(left) Vivekananda statue near the Gateway of India, Mumbai(right) at Shri Ramakrishna Vidyashala, Mysore, India

However, this view has been criticised as an oversimplification of Hinduism.[179]

In the background of emerging

nationalism in British-ruled India,

Vivekananda crystallised the

nationalistic ideal. In the words of

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".[180] Vivekananda drew

attention to the extent of poverty in

the country, and maintained that

addressing such poverty was a prerequisite for national awakening.[181] His nationalistic ideas

influenced many Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who

awakened India spiritually.[182] Mahatma Gandhi counted him among the few Hindu reformers "who

have maintained this Hindu religion in a state of splendor by cutting down the dead wood of

tradition".[183]

The first governor-general of independent India, Chakravarti Rajagopalachari, said "Vivekananda

saved Hinduism, saved India".[184] According to Subhas Chandra Bose, a proponent of armed

struggle for Indian independence, Vivekananda was "the maker of modern India";[185] for Gandhi,

Vivekananda's influence increased Gandhi's "love for his country a thousandfold". Vivekananda


influenced India's independence movement;[186] his writings inspired freedom fighters such as

Netaji Subhas Chandra Bose, Aurobindo Ghose, Bal Gangadhar Tilak and Bagha Jatin and

intellectuals such as Aldous Huxley, Christopher Isherwood, Romain Rolland.[187] Many years after

Vivekananda's death Rabindranath Tagore told French Nobel laureate Romain Rolland,[188] "If

you want to know India, study Vivekananda. In him everything is positive and nothing negative".

Rolland wrote, "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!"[189]

Jamsetji Tata was inspired by Vivekananda to establish the Indian Institute of Science, one of

India's best-known research universities.[155] Abroad, Vivekananda communicated with orientalist

Max Mller, and scientist Nikola Tesla was one of those influenced by his Vedic teachings. While

National Youth Day in India is observed on his birthday, 12 January, the day he delivered his

masterful speech at the Parliament of Religions, 11 September 1893 is World Brotherhood

Day.[190][191] In September 2010, India's Finance Ministry highlighted the relevance of

Vivekananda's teachings and values to the modern economic environment. The Union Finance

Minister Pranab Mukherjee approved in principle the Swami Vivekananda Values Education Project

at a cost of 1 billion (US$17 million), with objectives including involving youth with competitions,

essays, discussions and study circles and publishing Vivekananda's works in a number of

languages.[192] In 2011, the West Bengal Police Training College was renamed the Swami

Vivekananda State Police Academy, West Bengal.[193] The state technical university in

Chhattisgarh has been named the Chhattisgarh Swami Vivekananda Technical University.[194] In

2012, the Raipur airport was renamed Swami Vivekananda Airport.[195]

The 150th birth anniversary of Swami Vivekananda was celebrated in India and abroad. The


(left) Lectures from Colombo to Almora front cover 1897edition(right) Vedanta Philosophy An address before theGraduate Philosophical Society 1901 cover page

Ministry of Youth Affairs and Sports in India officially observed 2013 as the occasion in a

declaration.[196] Year-long events and programs were organised by branches of the Ramakrishna

Math, the Ramakrishna Mission, the central and state governments in India, educational

institutions and youth groups. Bengali film director Tutu (Utpal) Sinha made a film, The Light:

Swami Vivekananda as a tribute for his 150th birth anniversary.[197]

Literary works [edit]Vivekananda was a powerful orator and

writer in English and Bengali;[198] most of

his published works were compiled from

lectures given around the world. He was a

singer and a poet,[199] "A singer, a

painter, a wonderful master of language

and a poet, Vivekananda was a complete

artist." composing many songs and poems

(including his favourite, "Kali the Mother").

Vivekananda blended humour with his

teachings, and his language was lucid. His

Bengali writings testify to his belief that

words (spoken or written) should clarify

ideas, rather than demonstrating the

speaker (or writer's) knowledge.

Bartaman Bharat meaning "Present Day

India" [200] is an erudite Bengali language

essay written by him, which was first published in the March 1899 issue of Udbodhan, the only


Bengali language magazine of Ramakrishna Math and Ramakrishna Mission. The essay was

reprinted as a book in 1905 and later compiled into the fourth volume of The Complete Works of

Swami Vivekananda.[201] In this essay his refrain to the readers was to honour and treat every

Indian as a brother irrespective of whether he was born poor or in lower caste.[202]

Published in his lifetime[203]

Sangeet Kalpataru (1887, with Vaishnav Charan Basak)[60]

Karma Yoga (1896)[204][205]

Raja Yoga (1896 [1899 edition])[206]

Vedanta Philosophy: An address before the Graduate Philosophical Society (1896)

Lectures from Colombo to Almora (1897)

Bartaman Bharat (Bengali) (March 1899), Udbodhan

My Master) (1901, The Baker and Taylor Company, New York)

Vedanta philosophy: lectures on Jnana Yoga (1902)

Published posthumously

Here a list of selected books of Vivekananda published after his death (1902)[203]

Addresses on Bhakti Yoga

Bhakti Yoga

The East and the West (1909)[207]

Inspired Talks (1909)

Narada Bhakti Sutras translation

Para Bhakti or Supreme Devotion

Practical Vedanta

Jnana Yoga

Raja Yoga (1920)

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


References [edit]

Notes [edit]a. ^ The exact date of the meeting is unknown. Vivekananda researcher Shailendra Nath Dhar studied

the Calcutta University Calendar of 18811882 and found in that year, examination started on 28

November and ended on 2 December[39]

b. ^ A brother monk of Narendranath

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

lives.

Citations [edit]1. ^ "World fair 1893 circulated photo" . vivekananda.net. Retrieved 11 April 2012.

2. â b Georg 2002, p. 600.

3. ^ Clarke 2006, p. 209.

4. ^ Von Dense 1999, p. 191.

5. ^ Dutt 2005, p. 121.

6. ^ Virajananda 2006, p. 21.

7. ^ Paul 2003, p. 5.

8. ^ Badrinath 2006, p. 2.

9. ^ Mukherji 2011, p. 5.

10. ^ Banhatti 1995, p. 1.

11. ^ Badrinath 2006, p. 3.

12. â b Bhuyan 2003, p. 4.

13. â b Banhatti 1995, p. 2.

14. â b c d Nikhilananda 1964.

15. â b Sen 2003, p. 20.


16. â b Bhuyan 2003, p. 5.

17. â b Banhatti 1995, p. 4.

18. ^ Sil 1997, p. 32.

19. â b Chakrabarti 2001, pp. 628631.

20. ^ Sen 2003, p. 21.

21. â b Sen 2006, pp. 1214.

22. ^ Sen 2003, pp. 104105.

23. â b Pangborn & Smith 1976, p. 106.

24. â b Dhar 1976, p. 53.

25. â b Malagi & Naik 2003, pp. 3637.

26. ^ Prabhananda 2003, p. 233.

27. ^ Banhatti 1995, pp. 79.

28. â b Chattopadhyaya 1999, p. 31.

29. ^ Sil 1997, p. 30.

30. ^ Gupta 2003, p. 2.

31. ^ Dhar 1976, p. 59.

32. â b Banhatti 1995, p. 8.

33. ^ Badrinath 2006, p. 20.


35. ^ Sen 2006, pp. 1213.

36. â b c Chattopadhyaya 1999, p. 43.

37. ^ Ghosh 2003, p. 31.

38. ^ Badrinath 2006, p. 18.

39. ^ Chattopadhyaya 1999, p. 30.

40. ^ Badrinath 2006, p. 21.

41. ^ Paranjape 2012, p. 132.

42. â b Prabhananda 2003, p. 232.

â b c


43. â b c Banhatti 1995, pp. 1013.

44. â b Rolland 1929a, pp. 169193.

45. ^ Arora 1968, p. 4.

46. ^ Bhuyan 2003, p. 8.

47. ^ Sil 1997, p. 38.

48. ^ Sil 1997, pp. 3940.

49. ^ Kishore 2001, pp. 23-25.

50. ^ Nikhilananda 1953, pp. 25-26.

51. ^ Sil 1997, p. 27.

52. â b Isherwood 1976, p. 20.

53. ^ Pangborn & Smith 1976, p. 98.

54. â b Rolland 1929b, pp. 201214.

55. ^ Banhatti 1995, p. 17.

56. ^ Sil 1997, pp. 4647.

57. ^ Banhatti 1995, p. 18.

58. â b c Nikhilananda 1953, p. 40.

59. ^ Chetananda 1997, p. 38.


61. ^ Bhuyan 2003, p. 10.

62. ^ Rolland 2008, p. 7.

63. ^ Dhar 1976, p. 243.

64. â b Richards 1996, pp. 7778.

65. â b Bhuyan 2003, p. 12.

66. â b c d e Rolland 2008, pp. 1625.

67. â b Banhatti 1995, p. 19.

68. â b Bhuyan 2003, p. 11.

69. â b Virajananda 2006, pp. 214216.

â b


70. â b Badrinath 2006, p. 118.

71. ^ Nikhilananda, p. 43.

72. ^ "Swami Vivekananda Images 1886 to 1893" . Vivekananda.net. Retrieved 12 March 2012.

73. ^ Badrinath 2006, p. 123.

74. â b c Banhatti 1995, pp. 1922.

75. ^ Banhatti 1995, p. 20.

76. â b Badrinath 2006, pp. 123-124.

77. â b Badrinath 2006, p. 124.

78. ^ Rolland 2008, pp. 1112.

79. ^ Nikhilananda 1953, p. 43.

80. â b Badrinath 2006, p. 119.

81. ^ Virajananda 2006, pp. 227228.

82. ^ Nikhilananda 1953, pp. 4445.

83. ^ Sil 1997, pp. 216218.

84. ^ Badrinath 2006, p. 120.

85. â b Virajananda 2006, pp. 243261.

86. ^ Rolland 2008, p. 15.

87. ^ Cooper 1984, p. 49.

88. ^ Vivekananda 1976, p. 22.

89. â b Nikhilananda 1953, p. 49.

90. â b Nikhilananda 1953, pp. 49-50.

91. ^ Banhatti 1995, p. 21.


93. ^ Swami Tathagatananda (June 2011). "Swami Vivekananda's special relationship with Raja Ajit

Singh" . The Vedanta Kesari (Ramakrishna Math and Mission) 98 (6): 230. Retrieved 15 June 2012.

94. ^ Virajananda 2006, pp. 262287.

95. ^ Rolland 2008, p. 25.


96. ^ Dhar 1976, p. 1434.

97. ^ Virajananda 2006, pp. 288320.

98. ^ Beckerlegge 2008, p. 129.


100. ^ Virajananda 2006, pp. 323325.

101. ^ Virajananda 2006, pp. 327329.

102. ^ Virajananda 2006, pp. 339342.

103. â b Agarwal 1998, p. 59.

104. â b Banhatti 1995, p. 24.

105. ^ Badrinath 2006, pp. 135-138.

106. ^ Badrinath 2006, p. 137.

107. ^ 2007, p. 18.

108. â b c Bhuyan 2003, p. 15.

109. ^ Paranjape 2005, pp. 246248.

110. ^ Badrinath 2006, p. 158.

111. ^ Minor 1986, p. 133.

112. â b Bhuyan 2003, p. 16.

113. ^ Houghton 1893, p. 22.

114. ^ Bhide 2008, p. 9.

115. â b Paul 2003, p. 33.

116. ^ Banhatti 1995, p. 27.

117. â b Bhuyan 2003, p. 17.

118. ^ Paul 2003, p. 34.

119. â b c McRae 1991, pp. 726.

120. â b c d Prabhananda 2003, p. 234.

121. ^ Farquhar 1915, p. 202.

122. ^ Sharma 1988, p. 87.


123. ^ Adiswarananda 2006, pp. 177179.

124. ^ Bhuyan 2003, p. 18.

125. â b Thomas 2003, pp. 74-77.

126. ^ Vivekananda 2001, p. 419.

127. ^ Gupta 1986, p. 118.

128. â b c d e f Isherwood & Adjemian 1987, pp. 121122.

129. ^ Banhatti 1995, p. 30.

130. â b Chetananda 1997, pp. 4950.

131. ^ "Swami Vivekananda Know Photos America 1893 1895" . vivekananda.net. Retrieved 6 April

2012.

132. ^ Chetananda 1997, p. 47.

133. ^ Burke 1958, p. 618.

134. ^ Thomas 2003, pp. 78-81.

135. ^ Wuthnow 2011, pp. 85-86.

136. ^ Rinehart 2004, p. 392.

137. ^ Vrajaprana 1996, p. 7.

138. ^ Shack, Joan (2012). "A Monumental Meeting" . Sri Sarada Society Notes (Albany, New York)

18 (1).

139. ^ Kattackal 1982, p. 219.

140. ^ Majumdar 1963, p. 577.

141. ^ Burke 1985, p. 417.

142. ^ Sharma 1963, p. 227.

143. ^ Sheean 2005, p. 345.

144. ^ Sharma 1988, p. 83.

145. â b c Banhatti 1995, pp. 3334.

146. ^ Dhar 1976, p. 852.

147. ^ Bhuyan 2003, p. 20.


148. ^ Thomas 1974, p. 44.

149. ^ Miller 1995, p. 181.

150. â b c Banhatti 1995, pp. 3435.

151. ^ Ganguly 2001, p. 27.

152. ^ Kraemer 1960, p. 151.

153. ^ Prabhananda 2003, p. 235.

154. ^ Lulla, Anil Buddy (3 September 2007). "IISc looks to Belur for seeds of birth" . The Telegraph.

Retrieved 6 May 2009.

155. â b Kapur 2010, p. 142.

156. ^ Virajananda 2006, p. 291.

157. ^ Banhatti 1995, pp. 3536.

158. ^ Virajananda 2006, p. 450.

159. â b c Banhatti 1995, pp. 4142.

160. ^ Banhatti 1995, p. xv.

161. ^ Banhatti 1995, pp. 4344.

162. ^ Banhatti 1995, pp. 4546.


164. ^ Banhatti 1995, p. 46.

165. ^ Bharathi 1998b, p. 25.

166. ^ Sen 2006, p. 27.

167. ^ Virajananda 1918, p. 81.

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174. ^ Seifer 2001, p. 164.

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176. ^ Kashyap 2012, p. 12.

177. ^ Dutta 2003, p. 110.

178. ^ Rambachan 1994, pp. 68.

179. ^a b Shattuck 1999, pp. 9394.

180. ^ Bharathi 1998b, p. 37.

181. ^ Bharathi 1998b, pp. 3738.

182. ^ Bhide 2008, p. 69.

183. ^ Parel 2000, p. 77.

184. ^ Shetty 2009, p. 517.

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187. ^ Wolffe 2004, p. 158.

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195. ^ "Pranab hopes Raipur airport's new terminal will support Chhattisgarh's growth" . The Hindu.

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2013.

198. ^ Das 1991, p. 530.

199. ^ Banhatti 1963, p. 276.

200. ^ Mittra 2001, p. 88.

201. ^ Chattopadhyaya 1999, p. 118.

202. ^ Dalal 2011, p. 465.

203. ^a b "Vivekananda Library online" . vivekananda.net. Retrieved 22 March 2012.

204. ^ Michelis 2005, p. 124.

205. ^ Kearney 2013, p. 169.

206. ^ Banhatti 1995, p. 145.

207. ^ Urban 2007, p. 314.

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Further reading [edit]Main article: Bibliography of Swami Vivekananda Books on Swami Vivekananda

External links [edit]Biography of Swami Vivekananda at Belur Math's official website

Swami Vivekananda foundation website


[hide]V T E

Complete Works of Vivekananda, Belur Math publication

Vivekananda

Biography

Birthplace Prayer to Kali at Dakshineswar Baranagar Math

Vivekananda and meditation Teachers (Ramakrishna Sarada Devi

Relationship with Ramakrishna)

at the Parliament of the World's Religions (1893) in California

Works and philosophy

Books

Sangeet Kalpataru Bartaman Bharat Inspired Talks

Jnana Yoga Karma Yoga

Lectures from Colombo to Almora My Master

Raja Yoga

Poems/Songs

Kali the Mother Khandana BhavaBandhana

My Play is Done The Hymn of Samadhi

The Song of the Sannyasin To the Fourth of July

Nachuk Tahate Shyama

Lectures

Religion not the crying need of India

Buddhism, the Fulfilment of Hinduism

Vedanta Philosophy

Miscellaneous

Arise, awake, and stop not till the goal is reached

Atmano mokshartham jagat hitaya cha

Bahujana sukhaya bahujana hitaya cha Bibliography

Influence and legacy of Swami Vivekananda

Teachings and philosophy

FoundationsAdvaita Ashrama Belur Math Ramakrishna Math Ramakrishna Mission

Udbodhan Vedanta Society (New York)

Monastic disciples

Swami Shuddhananda

Swami Virajananda

Swami Swarupananda


Disciples and friends

Swami Paramananda

Other disciples and friends

Ajit Singh of Khetri Alasinga Perumal

Emma Calv J. J. Goodwin

John Henry Wright Josephine MacLeod

Sara Chapman Bull Sister Christine

Sister Nivedita Swami Abhayananda

William Hastie

Memorials

Vivekananda Rock Memorial National Youth Day (India)

Swami Vivekananda Airport Swami Vivekananda Road metro station

Swami Vivekanand Nagar Vivekanandar Illam Vivekananda Setu

Swami Vivekananda statue (Golpark, Kolkata)

150th birth anniversary of Swami Vivekananda

Swami Vivekananda Youth Employment Week

Artistic depictionsFilms

Swami Vivekananda (1955) Bireswar Vivekananda (1964)

Swami Vivekananda (1998) Swamiji (2012)

The Light: Swami Vivekananda (2013)

Dramas Biley Bireswar

Educational institutionsnamed after Vivekananda

Chhattisgarh Swami Vivekanand Technical University

Vivekananda Institution Vivekananda Kendra Vidyalaya

Vivekananda Vidya Mandir Ramakrishna Mission Vivekananda University

Books on Swami Vivekananda

Life and Philosophy of Swami Vivekananda

Notes of some wanderings with the Swami Vivekananda

Swami Vivekananda: Messiah of Resurgent India

Rousing Call to Hindu Nation The Master as I Saw Him

Researchers Sankari Prasad Basu Mani Shankar Mukherjee

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