Swami Vivekananda (Bengali: S N

Swami Vivekananda
lX lX lX lX d(d*lA* d(d*lA* d(d*lA* d(d*lA*

1 1 1 1 7 7 7 7

Swami Vivekananda in 1893
Born 12 January 1863 Monday
Calcutta, India
Died 4 July 1902 (aged 39) Friday
Belur Math near Calcutta, India
Birth
name
Narendranath Dutta
Founder of Ramakrishna Math and Ramakrishna
Mission
Guru Ramakrishna Paramahansa
Philosophy Vedanta
Literary
works
Raja Yoga, Karma Yoga, Bhakti
Yoga and Jnana Yoga
Prominent
Disciple(s)
Swami Sadananda, Sister Nivedita
Quotation Come up, O lions, and shake off the
delusion that you are sheep; you are
souls immortal, spirits free, blest and
eternal; ye are not matter, ye are not
bodies; matter is your servant, not
you the servant of matter.
[1]
Swami Vivekananda
From Wikipedia, the free encyclopedia
Swami Vivekananda (Bengali: lX d(d*lA*,
Shami Bibeknondo ; Hindi: 1 7)
(12 January 1863 4 July 1902), born
Narendranath Dutta (Bengali: A(d*AlA ,
Hindi: 75 ),
[2]
was the chief disciple of
the 19th century saint Ramakrishna Paramahansa
and the founder of the Ramakrishna Math and the
Ramakrishna Mission.
[3]
He is considered a key
figure in the introduction of Indian philosophies of
Vedanta and Yoga to the "Western" World,
mainly in America and Europe
[3]
and is also
credited with raising interfaith awareness,
bringing Hinduism to the status of a major world
religion during the end of the 19th century CE.
[4]

Vivekananda is considered to be a major force in
the revival of Hinduism in modern India.
[5]
He is
perhaps best known for his inspiring speech which
began: "Sisters and Brothers of America,"
[6][7]

through which he introduced Hinduism at the
Parliament of the World's Religions in Chicago in
1893.
[2]
Swami Vivekananda was born in an aristocratic
Bengali kayastha family of Calcutta on 12 January
1863. Vivekananda's parents influenced his
thinkinghis father by his rationality and his
mother by her religious temperament. From his
childhood, he showed an inclination towards
spirituality and God realization. His guru,
Ramakrishna, taught him Advaita Vedanta (non-
dualism); that all religions are true and that service
to man was the most effective worship of God.
After the death of his Guru, Vivekananda became
a wandering monk, touring the Indian
subcontinent and acquiring first-hand knowledge
of conditions in India. He later travelled to
Chicago and represented India as a delegate in the
1893 Parliament of World Religions. He
conducted hundreds of public and private lectures
and classes, disseminating Vedanta and Yoga in
America, England and Europe. He also established
the Vedanta societies in America and England.
Contents
1 Early life (1863-1888)
1.1 Birth and childhood
1.2 College and Brahmo Samaj
Influence on
Page 1 of 23 Swami Vivekananda - Wikipedia, the free encyclopedia
06-03-2012 http://en.wikipedia.org/wiki/Swami_Vivekananda
Signature

1.3 With Ramakrishna
1.4 Founding of the Ramakrishna
Math
2 As a wandering monk in India (1888-

1893)
3 Visit to Japan (1893)

4 First visit to the West (1893-1897)
4.1 Parliament of Religions
4.2 Lecturing tours in America and
England
5 Back in India (1897-1899)

5.1 Colombo to Almora
5.2 Founding of the Ramakrishna
Mission
5.3 Visit to Punjab

6 Second visit to the West and last years
(1899-1902)
6.1 Death
7 Teachings and philosophy
8 Influence
9 Works
10 See also
11 Notes
12 Bibliography
12.1 Books
12.2 Articles
13 External links
Early life (1863-1888)
Birth and childhood
Swami Vivekananda was born in Calcutta on 12 January
1863 during the Makara Sankranti festival in a traditional
Kayastha family and was given the name Narendranath
Dutta. His father Viswanath Dutta was an attorney of
Calcutta High Court. He was considered generous, and had a
liberal and progressive outlook in social and religious
matters.
[9]
His mother Bhuvaneshwari Devi was pious and
had practiced austerities and prayed to Vishweshwar Shiva of
Varanasi to give her a son. According to traditional accounts,
Bhuvaneshwari Devi reportedly had a dream in which Shiva
said that he would be born as her son.
[10]
Narendranath's
thinking and personality were influenced by his parentsthe
father by his rational mind and the mother by her religious
temperament.
[11][12]
He learnt the power of self-control from
his mother.
[12]
One of the sayings of his mother that Narendra
quoted often in his later years was "Remain pure all your life;
guard your own honour and never transgress the honour of
others. Be very tranquil, but when necessary, harden your
heart."
[13]
He was reportedly adept in meditation and could
Bhuvaneshwari Devi (1841-1911).
"I am indebted to my mother for the
efflorescence of my knowledge."
[8]
Vivekananda

The 3, Gour Mohan Mukherjee street,
Calcutta, where Narendra was born, now it
is maintained by the Ramakrishna Mission.

The building in Raipur where
Narendra lived for 2 years
reportedly enter the state of samadhi.
[12]
He reportedly would
see a light while falling asleep and he reportedly had a vision
of Buddha during his meditation.
[14]
During his childhood, he
had a great fascination for wandering ascetics and monks.
[12]
Narendra had
varied interests
and a wide range
of scholarship in
philosophy,
religion, history,
the social
sciences, arts,
literature, and
other subjects.
[15]

He evinced much
interest in the
Hindu scriptures
like the Vedas,
the Upanishads,
the Bhagavad Gita, the Ramayana, the Mahabharata and the
Puranas. He was also well versed in classical music, both
vocal and instrumental, and is said to have undergone
training under two Ustads, Beni Gupta and Ahamad Khan.
[16]
Since boyhood, he took an active
interest in physical exercise, sports, and other organisational activities.
[15]
Even when he was young,
he questioned the validity of superstitious customs and discrimination based on caste
[17]
and refused
to accept anything without rational proof and pragmatic test.
[11]
Narendra started his education at
home then he joined the Metropolitan Institution of Ishwar Chandra Vidyasagar in 1871.
[18]
When
his father moved to Raipur in 1877 for 2 years, the whole family shifted there. Narendra learned
Hindi in Raipur. At that time there were no good schools in Raipur. So he spent his time with his
father, had discussions on spiritual topics and for the first time the question of existence of God came
to his mind. It is believed that he once experienced an ecstasy during this period of life. The family
returned to Calcutta in 1879 but it is believed that these 2 years were the turning point in his life.
Raipur is sometimes termed as the "Spiritual Birthplace" of Swami Vivekananda.
[19]
Recently Raipur
airport was renamed as Swami Vivekanand Airport.
College and Brahmo Samaj
In 1879 after his family moved back to Calcutta, he passed the entrance examination for Presidency
College, Calcutta, entering it for a brief period and subsequently shifting to General Assembly's
Institution.
[20]
During the course, he studied western logic, western philosophy and history of
European nations.
[17]
In 1881 he passed the Fine Arts examination and in 1884 he passed the
Bachelor of Arts.
[21][22]
Narendra is said to have studied the writings of David Hume, Immanuel Kant, Johann Gottlieb
Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur Schopenhauer, Auguste Comte, Herbert
Spencer, John Stuart Mill, and Charles Darwin.
[23][24]
Narendra became fascinated with the
Evolutionism of Herbert Spencer, and translated Spencer's book on Education into Bengali for
Gurudas Chattopadhyaya, his publisher. Narendra also had correspondence with Herbert Spencer for
some time.
[25][26]
Alongside his study of Western philosophers, he was thoroughly acquainted with
Indian Sanskrit scriptures and many Bengali works.
[24]
According to his professors, student Narendra
was a prodigy. Dr. William Hastie, the principal of Scottish Church College, where he studied during

Ramakrishna Paramahansa
1881-84, 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."
[23]
He was regarded as a srutidharaa man with prodigious memory.
[27][28]
After a
discussion with Narendra, Dr. Mahendralal Sarkar reportedly said, "I could never have thought that
such a young boy had read so much!"
[29]
Narendra became the member of a Freemason's lodge and the breakaway faction from the Brahmo
Samaj led by Keshab Chandra Sen.
[20]
His initial beliefs were shaped by Brahmo concepts, which
include belief in a formless God and deprecation of the worship of idols.
[30]
Not satisfied with his
knowledge of Philosophy, he wondered if God and religion could be made a part of one's growing
experiences and deeply internalised. Narendra went about asking prominent residents of
contemporary Calcutta whether they had come "face to face with God"
[31]
but could not get answers
which satisfied him.
[32]
His first introduction to Ramakrishna occurred in a literature class in General Assembly's Institution,
when he heard Principal Reverend W. Hastie lecturing on William Wordsworth's poem The
Excursion and the poet's nature-mysticism.
[33]
In the course of explaining the word trance in the
poem, Hastie told his students that if they wanted to know the real meaning of it, they should go to
Ramakrishna of Dakshineswar. This prompted some of his students, including Narendra to visit
Ramakrishna.
[20][34][35]
With Ramakrishna
Narendra's meeting with Ramakrishna in November 1881
proved to be a turning point in his life.
[37]
About this meeting,
Narendra said, "Ramakrishna looked just like an ordinary
man, with nothing remarkable about him. He used the most
simple language and I thought 'Can this man be a great
teacher?'. I crept near to him and asked him the question
which I had been asking others all my life: 'Do you believe in
God, Sir?' 'Yes', he replied. 'Can you prove it, Sir?' 'Yes'.
'How?' 'Because I see Him just as I see you here, only in a
much intenser sense.' That impressed me at once. [...] I began
to go to that man, day after day, and I actually saw that
religion could be given. One touch, one glance, can change a
whole life."
[37][38]
Though Narendra did not accept Ramakrishna as his guru
initially and revolted against his ideas, he was attracted by his
personality and visited him frequently.
[39]
He initially looked
upon Ramakrishna's ecstasies and visions as, "mere figments
of imagination",
[11]
"mere hallucinations".
[40]
As a member of
Brahmo samaj, he revolted against idol worship and polytheism, and
Ramakrishna's worship of Kali.
[41]
He even rejected the Advaitist
Vedantism of identity with absolute as blasphemy and madness, and often
made fun of the concept
[40]
Though at first Narendra could not accept Ramakrishna and his visions, he
could not neglect him either. It had always been in Narendra's nature to test
something thoroughly before he would accept it. He tested Ramakrishna,
who never asked Narendra to abandon reason and faced all of Narendra's
arguments and examinations with patience"Try to see the truth from all
angles" was his reply.
[39]
During the course of five years of his training
"The magic touch of the
Master that day
immediately brought a
wonderful change over my
mind. I was astounded to
find that really there was
nothing in the universe but
God! ... everything I saw
appeared to be Brahman. ...
I realized that I must have
had a glimpse of the
Advaita state. Then it
struck me that the words of
the scriptures were not
under Ramakrishna, Narendra was transformed from a restless, puzzled,
impatient youth to a mature man who was ready to renounce everything for
the sake of God-realisation. In time, Narendra accepted Ramakrishna as his
guru, and when he accepted, his acceptance was whole-hearted and with
complete surrendering as disciple.
[39]
In 1885 Ramakrishna suffered from throat cancer and he was shifted to Calcutta and later to
Cossipore. Vivekananda and his brother disciples took care of Ramakrishna during his final days.
Vivekananda's spiritual education under Ramakrishna continued there. At Cossipore, Vivekananda
reportedly experienced Nirvikalpa Samadhi.
[42]
During the last days of Ramakrishna, Vivekananda
and some of the other disciples received the ochre monastic robes from Ramakrishna, which formed
the first monastic order of Ramakrishna.
[43]
Vivekananda was taught that service to men was the
most effective worship of God.
[11][44]
It is reported that when Vivekananda doubted Ramakrishna's
claim of avatar, Ramakrishna reportedly said, "He who was Rama, He who was Krishna, He himself
is now Ramakrishna in this body."
[45]
During his final days, Ramakrishna asked Vivekananda to take
care of other monastic disciples and in turn asked them to look upon Vivekananda as their leader.
[46]

Ramakrishna's condition worsened gradually and he expired in the early morning hours of August
16, 1886 at the Cossipore garden house. According to his disciples, this was Mahasamadhi.
[46]
Founding of the Ramakrishna Math
After the death of their master, the monastic disciples led by Vivekananda formed a fellowship at a
half-ruined house at Baranagar near the river Ganges, with the financial assistance of the
householder disciples. This became the first building of the Ramakrishna Math, or the monastery of
the disciples who constituted the first monastic order of Shri Ramakrishna.
[37]
The dilapidated house at Baranagar was chosen because of its low rent and proximity to the
Cossipore burning-ghat, where Ramakrishna was cremated. Narendra and other members of the
Math often spent their time in meditation, discussing different philosophies and teachings of spiritual
teachers including Ramakrishna, Adi Shankara, Ramanuja, and Jesus Christ.
[47]
Narendra reminisced
about the early days in the monastery as follows-
[47]
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 the early part of 1887, Narendra and eight other disciples took formal monastic vows. Narendra
took the name of Swami Bibidishananda. Later he was coronated with the name Vivekananda by Ajit
Singh, the Maharaja of Khetri.
[48]
In January 1899 the Baranagar Math was shifted to a newly acquired plot of land at Belur in the
district of Howrah, now famous as the Belur Math.
As a wandering monk in India (1888-1893)
Later, In 1888, Vivekananda left the monastery as a Parivrjakathe Hindu religious life of a
wandering monk, "without fixed abode, without ties, independent and strangers wherever they
go."
[49]
His sole possessions were a kamandalu (water pot), staff, and his two favorite books
Bhagavad Gita and The Imitation of Christ.
[50]
Narendra travelled the length and breadth of India for
five years, visiting important centers of learning, acquainting himself with the diverse religious
false. Thenceforth I could
not deny the conclusions of
the Advaita philosophy."
[36]
Swami Vivekananda at Jaipur,
ca.1885-1893
Swami Vivekananda location
unknown, ca.1888-1893.
traditions and different patterns of social life.
[51][52]
He
developed a sympathy for the suffering and poverty of the
masses and resolved to uplift the nation.
[51][53]
Living mainly on
Bhiksha or alms, Narendra travelled mostly on foot and railway
tickets bought by his admirers whom he met during the travels.
During these travels he gained acquaintance and stayed with
scholars, Dewans, Rajas and people from all walks of life
Hindus, Muslims, Christians, Pariahs (low caste workers) and
government officials.
[53]
Northern India
In 1888, he started his journey from Varanasi. At Varanasi, he
met pandit and Bengali writer, Bhudev Mukhopadhyay and
Trailanga Swami, a famous saint who lived in a Shiva temple.
Here, he also met Babu Pramadadas Mitra, the noted Sanskrit
scholar, to whom the Swami wrote a number of letters asking
his advice on the interpretation of the Hindu scriptures.
[54]
After
Varanasi he visited Ayodhya, Lucknow, Agra, Vrindavan,
Hathras and Rishikesh. At Hathras he met Sharat Chandra
Gupta, the station master who later became one of his earliest
disciples as Sadananda.
[55][56]
Between 1888-1890, he visited
Vaidyanath, Allahabad. From Allahabad, he visited Ghazipur
where he met Pavhari Baba, a Advaita Vedanta ascetic who
spent most of his time in meditation.
[57]
Between 1888-1890, he
returned to Baranagore Math few times, because of ill health
and to arrange for the financial funds when Balaram Bose and
Suresh Chandra Mitra, the disciples of Ramakrishna who
supported the Math had expired.
[56]
The Himalayas
In July 1890, accompanied by his brother monk, Swami
Akhandananda, he continued his journey as a wandering monk
and returned to the Math only after his visit to the West.
[56][58]

He visited Nainital, Almora, Srinagar and Dehradun in the
Himalayas and Rishikesh and Haridwar. During this travel, he
reportedly had a vision of macrocosm and microcosm, which seems to be reflected in the Jnana
Yoga lectures he gave later in the West, "The CosmosThe Macrocosm and The Microcosm".
During these travels, he met his brother monks Swami Brahmananda, Saradananda, Turiyananda,
Akhandananda and Advaitananda. They stayed at Meerut for a few days where they passed their
time in meditation, prayer and study of scriptures. At the end of January 1891, the Swami left his
brother monks and journeyed to Delhi alone.
[58][59]
Rajputana
At Delhi, after visiting historical places he journeyed towards Alwar, in the historic land of
Rajputana. Later he journeyed to Jaipur, where he studied Panini's Ashtadhyayi with a Sanskrit
scholar. He next journeyed to Ajmer, where he visited the palace of Akbar and the famous Dargah
and left for Mount Abu. At Mount Abu, he met Raja Ajit Singh of Khetri, who became his ardent
devotee and supporter. Swami Tathagatananda, a senior monk of the Ramakrishna Order, and the
Head of Vedanta Society, New York wrote as follows:

Vivekananda Temple on Vivekananda rock at
Kanyakumari, India
At Khetri, he delivered discourses to the Raja, became acquainted with the pandit Ajjada Adibhatla
Narayana Dasu, and studied Mahbhya on sutras of Panini. After two and a half months there,
towards the end of October 1891, he proceeded towards Rajasthan and Maharastra.
[53][60]
Western India
Continuing his travels, he visited Ahmedabad, Wadhwan, Limbdi. At Ahmedabad he completed his
studies of Muslim and Jain culture.
[53]
At Limbdi, he met Thakur Saheb Jaswant Singh who had
himself been to England and America. From the Thakur Saheb, the Swami first got the idea of going
to the West to preach Vedanta. He later visited Junagadh, where he was the guest of Haridas
Viharidas Desai, the Diwan of the State, who was so charmed with his company that every evening
he, with all the State officials, used to meet the Swami and converse with him until late at night.
From there he also visited Girnar, Kutch, Porbander, Dwaraka, Palitana, Nadiad where he stayed at
Diwan Haridas Viharidas Desai's house Nadiad ni haveli and Baroda. At Porbander he stayed three
quarters of a year, in spite of his vow as a wandering monk, to perfect his philosophical and Sanskrit
studies with learned pandits; he worked with a court pandit who translated the Vedas.
[53]
He later travelled to Mahabaleshwar and then to Pune. From Pune he visited Khandwa and Indore
around June 1892. At Kathiawar he heard of the Parliament of the World's Religions and was urged
by his followers there to attend it. He left Khandwa for Bombay and reached there in July 1892. In a
Pune-bound train he met Bal Gangadhar Tilak.
[61]
After staying with Tilak for few days in Pune,
[62]

the Swami travelled to Belgaum in October 1892 and to Panaji and Margao in Goa. He spent three
days in the Rachol Seminary, the oldest convent-college of theology of Goa where rare religious
literature in manuscripts and printed works in Latin are preserved. He reportedly studied important
Christian theological works here.
[63]
Southern India
Later Vivekananda travelled to Bangalore, where he became acquainted with K. Seshadri Iyer, the
Dewan of Mysore state, and later he stayed at the palace as guest of the Maharaja of Mysore,
Chamaraja Wodeyar. Regarding the Swami's learning, Seshadri reportedly remarked, "a magnetic
personality and a divine force which were destined to leave their mark on the history of his country."
The Maharaja provided the Swami a letter of introduction to the Dewan of Cochin and got him a
railway ticket.
[64]
From Bangalore, he visited Trichur,
Kodungalloor, Ernakulam. At Ernakulam, he met
Chattampi Swamikal, contemporary of Narayana
Guru in early December 1892.
[65]
From
Ernakulam, he journeyed to Trivandrum,
Nagercoil and reached Kanyakumari on foot
during the Christmas Eve of 1892.
[66]
At
Kanyakumari, the Swami reportedly meditated
on the "last bit of Indian rock", famously known
later as the Vivekananda Rock Memorial, for
three days. At Kanyakumari, Vivekananda had
the "Vision of one India", also commonly called
"The Kanyakumari resolve of 1892".
[67]
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."
[67][68]

From Kanyakumari he visited Madurai, where he met the Raja of Ramnad, Bhaskara Setupati, to
whom he had a letter of introduction. The Raja became the Swami's disciple and urged him to go to
the Parliament of Religions at Chicago. From Madurai, he visited Rameshwaram, Pondicherry and
Madras and here he met some his most devoted disciples, who played important roles in collecting
funds for Swami's voyage to America and later in establishing the Ramakrishna Mission in Madras.
With the aid of funds collected by his Madras disciples and Rajas of Mysore, Ramnad, Khetri,
Dewans and other followers Vivekananda left for Chicago on 31 May 1893 from Bombay assuming
the name Vivekanandathe name suggested by the Maharaja of Khetri.
[68]
Visit to Japan (1893)
On his way to Chicago, Vivekananda visited Japan in 1893. He first reached the port city of
Nagasaki, and then boarded a steamer to Kobe. From here to took the land route to Yokohama,
visiting along the way, the three big cities of Osaka, Kyoto and Tokyo. He called the Japanese "one
of the cleanest people on earth", and was impressed not only by neatness of their streets and
dwellings but also by their movements, attitudes and gestures, all of which he found to be
"picturesque".
[69]
This was a period of rapid military build-up in Japan - a prelude to the Sino-Japanese War and the
Russo-Japanese War. These preparations did not escape the attention of Vivekananda, who wrote -
"The Japanese seem now to have fully awakened themselves to the necessity of the present times.
They have now a thoroughly organized army equipped with guns which one of their own officers has
invented and which is said to be second to none. Then, they are continually increasing their navy."
About the industrial progress he observed, "The match factories are simply a sight to see, and they
are bent upon making everything they want in their own country."
[69]
Contrasting the rapid progress of Japan with the situation back in India, he urged his countrymen -
the "offspring of centuries of superstition and tyranny" - to come out of their narrow holes and have
a look abroad -
Only I want that numbers of our young men should pay a visit to Japan and China
every year. Especially to the Japanese, India is still the dreamland of everything high
and good. And you, what are you? ... talking twaddle all your lives, vain talkers, what
are you? Come, see these people, and then go and hide your faces in shame. A race
of dotards, you lose your caste if you come out! Sitting down these hundreds of years
with an ever-increasing load of crystallized superstition on your heads, for hundreds
of years spending all your energy upon discussing the touchableness or
untouchableness of this food or that, with all humanity crushed out of you by the
continuous social tyranny of ages what are you? And what are you doing now? ...
promenading the sea-shores with books in your hands repeating undigested stray
bits of European brainwork, and the whole soul bent upon getting a thirty rupee


Swami Vivekananda on the platform of the
Parliament of Religions September 1893
clerkship, or at best becoming a lawyer the height of young Indias ambition and
every student with a whole brood of hungry children cackling at his heels and asking
for bread! Is there not water enough in the sea to drown you, books, gowns,
university diplomas, and all?
[69]

First visit to the West (1893-1897)
His journey to America took him through China and Canada and he arrived at Chicago in July 1893.
[70]
But to his disappointment he learnt that no one without credentials from a bona fide organization
would be accepted as a delegate. He came in contact with Professor John Henry Wright of Harvard
University.
[71]
After inviting him to speak at Harvard and on learning from him not having
credentials to speak at the Parliament, Wright is quoted as having said, "To ask for your credentials
is like asking the sun to state its right to shine in the heavens." Wright then addressed a letter to the
Chairman in charge of delegates writing, "Here is a man who is more learned than all of our learned
professors put together." On the Professor, Vivekananda himself writes "He urged upon me the
necessity of going to the Parliament of Religions, which he thought would give an introduction to the
nation."
[72]
Parliament of Religions
The Parliament of Religions opened on 11
September 1893 at the Art Institute of Chicago
as part of the World's Columbian Exposition.
[73]

On this day Vivekananda gave his first brief
address. He represented India and Hinduism.
[74]

Though initially nervous, he bowed to Saraswati,
the goddess of learning and began his speech
with, "Sisters and brothers of America!".
[71][75]

To these words he got a standing ovation from a
crowd of seven thousand, which lasted for two
minutes. When silence was restored he began his
address. He greeted the youngest of the nations
in the name 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."
[76]
And he
quoted two illustrative passages in this relation, from the Bhagavad Gita"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."
[76]
Despite being a short speech, it voiced the
spirit of the Parliament and its sense of universality.
[76][77]
Dr. Barrows, the president of the Parliament said, "India, the Mother of religions was represented by
Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his
auditors."
[75]
He attracted widespread attention in the press, which dubbed him as the "Cyclonic
monk from India". The New York Critique wrote, "He is an orator by divine right, and his strong,
intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those
earnest words, and the rich, rhythmical utterance he gave them." The New York Herald wrote,
"Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him
we feel how foolish it is to send missionaries to this learned nation."
[78]
The American newspapers
reported Swami Vivekananda as "the greatest figure in the parliament of religions" and "the most
popular and influential man in the parliament".
[79]
He spoke several more times at the Parliament on topics related to Hinduism and Buddhism. The
parliament ended on 27 September 1893. All his speeches at the Parliament had one common
themeUniversalityand stressed religious tolerance.
[80]
Lecturing tours in America and England
After the Parliament of Religions held in September 1893 at The Art
Institute of Chicago, Vivekananda spent nearly two whole years lecturing
in various parts of eastern and central United States, appearing chiefly in
Chicago, Detroit, Boston, and New York. By the spring of 1895, he was
weary and in poor health, because of his continuous exertion.
[82]
After
suspending his lecture tour, the Swami started giving free and private
classes on Vedanta and Yoga. In June 1895, for two months he conducted
private lectures to a dozen of his disciples at the Thousand Island Park.
Vivekananda considered this to be the happiest part of his first visit to
America. He later founded the "Vedanta Society of New York".
[82]
During his first visit to America, he travelled to England twicein 1895
and 1896. His lectures were successful there.
[83]
Here he met Miss
Margaret Noble, an Irish lady, who later became Sister Nivedita.
[82]
During
his second visit in May 1896, while living at a house in Pimlico, the Swami
met Max Mller a renowned Indologist at Oxford University who wrote
Ramakrishna's first biography in the West.
[77]
From England, he also
visited other European countries. In Germany he met Paul Deussen,
another famous Indologist.
[84]
He also received two academic offers, the chair of Eastern Philosophy at Harvard University
[85]
and
a similar position at Columbia University. He declined both, saying that, as a wandering monk, he
could not settle down to work of this kind.
[82]
He attracted several sincere followers. Among his other followers were, Josephine MacLeod, Miss
Mller, Miss Noble, E.T. Sturdy, Captain and Mrs. Sevierwho played an important role in the
founding of Advaita Ashrama and J.J. Goodwinwho became his stenographer and recorded his
teachings and lectures.
[82][84]
The Hale family became one of his warmest hosts in America.
[86]
His
disciplesMadame Louise, a French woman, became Swami Abhayananda, and Mr. Leon
Landsberg, became Swami Kripananda. He initiated several other followers into Brahmacharya.
[87]
Swami Vivekananda's ideas were admired by several scholars and famous thinkersWilliam James,
Josiah Royce, C. C. Everett, Dean of the Harvard School of Divinity, Robert G. Ingersoll, Nikola
Tesla, Lord Kelvin, and Professor Hermann Ludwig Ferdinand von Helmholtz.
[11]
Other
personalities who were attracted by his talks were Harriet Monroe and Ella Wheeler Wilcoxtwo
famous American poets, Professor William James of Harvard University; Dr. Lewis G. Janes,
president of Brooklyn Ethical Association; Sara C. Bull, wife of Ole Bull, the Norwegian violinist;
Sarah Bernhardt, the French actress and Madame Emma Calv, the French opera singer.
[88]
From West, he also set his Indian work in motion. Vivekananda wrote a stream of letters to India,
giving advice and sending money to his followers and brother monks. His letters from the West in
these days laid down the motive of his campaign for social service.
[89]
He constantly tried to inspire
his close disciples in India to do something big. His letters to them contain some of his strongest
"I do not come", said
Swamiji on one
occasion in America,
"to convert you to a
new belief. I want you
to keep your own
belief; I want to make
the Methodist a better
Methodist; the
Presbyterian a better
Presbyterian; the
Unitarian a better
Unitarian. I want to
teach you to live the
truth, to reveal the
light within your own
soul."
[81]

Swami Vivekananda in London

Swami Vivekananda at Chennai 1897
words.
[90]
In one such letter, 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."
[91][92]
Eventually in 1895,
the periodical called Brahmavadin was started in Madras,
with the money supplied by Vivekananda, for the purpose of
teaching the Vedanta.
[93]
Subsequenly, Vivekananda's
translation of first six chapters of The Imitation of Christ was
published in Brahmavadin (1889).
[94]
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, Italy, seeing
Leonardo da Vinci's The Last Supper, and set sail for India
from the Port of Naples on December 30, 1896.
[95]
Later, he
was followed to India by Max Mller and Sister Nivedita.
Sister Nivedita devoted the rest of her life to the education of
Indian women and the cause of India's independence.
[82][96]
Back in India (1897-1899)
Colombo to Almora
Vivekananda arrived in Colombo on 15 January 1897 and
received an ecstatic welcome. Here, he gave his first public
speech in East, India, the Holy Land. From there on, his
journey to Calcutta was a triumphal progress. He traveled
from Colombo to Pamban, Rameshwaram, Ramnad,
Madurai, Kumbakonam and Madras delivering lectures.
People and Rajas gave him enthusiastic reception. In the
procession at Pamban, the Raja of Ramnad personally drew
the Swami's carriage. On way to Madras, at several places
where the train would not stop, the people squatted on the
rails and allowed the train to pass only after hearing the
Swami.
[97]
From Madras, he continued his journey to Calcutta and continued his lectures up to
Almora. While in the West he talked of India's great spiritual heritage, on return to India the refrain
of his 'Lectures from Colombo to Almora' was uplift of the masses, eradication of the caste virus,
promotion of the study of science, industrialization of the country, removal of poverty, the end of the
colonial rule.These lectures have been published as Lectures from Colombo to Almora. These
lectures are considered to be of nationalistic fervor and spiritual ideology.
[98]
His speeches had
tremendous influence on the Indian leaders, including Mahatma Gandhi, Bipin Chandra Pal and
Balgangadhar Tilak.
[99][100]
Founding of the Ramakrishna Mission
On 1 May 1897 at Calcutta, Vivekananda founded the Ramakrishna Missionthe organ for social
service. The ideals of the Ramakrishna Mission are based on Karma Yoga.
[101][102]
Its governing
body consists of the trustees of the Ramakrishna Math- the organ to carry out religious works.
[103]


Advaita Ashrama, Mayavati, a branch of
the Ramakrishna Math, founded on
March 19, 1899, later published many of
Swami Vivekananda's work, now
publishes Prabuddha Bharata journal
Due to the close association between the two, both have
their headquarters at Belur, near Calcutta. This was the
beginning of an organized social and religious movement
to help the masses through educational, cultural, medical
and relief work.
[77]
Two other monasteries were founded by him- one at
Mayavati on the Himalayas, near Almora called the
Advaita Ashrama and another at Madras. Two journals
were also started, Prabuddha Bharata in English and
Udbhodan in Bengali.
[104]
The same year, the famine
relief work was started by Swami Akhandananda at
Murshidabad district.
[77][103]
Vivekananda had inspired Sir Jamshedji Tata to set up a
research and educational institution when they had
travelled together from Yokohama to Chicago on the Swami's first visit to the West in 1893. About
this time the Swami received a letter from Tata, requesting him to head the Research Institute of
Science that Tata had set up. But Vivekananda declined the offer saying that it conflicted with his
spiritual interests.
[105][106][107]
Visit to Punjab
He later visited western Punjab with the mission of establishing harmony between the Arya Samaj
which stood for reinterpreted Hinduism and the Sanatanaists who stood for orthodox Hinduism. At
Rawalpindi, he suggested methods for rooting out antagonism between Arya Samajists and Muslims.
[108]
His visit to Lahore is memorable for his famous speeches and his inspiring association with
Tirtha Ram Goswami, then a brilliant professor of Mathematics, who later graced monasticism as
Swami Rama Tirtha and preached Vedanta in India and America.
[103]
He also visited other places,
including Delhi and Khetri and returned to Calcutta in January 1896. He spent the next few months
consolidating the work of the Math and training the disciples. During this period he composed the
famous arati song, Khandana Bhava Bandhana during the event of consecration of Ramakrishna's
temple at a devotees' house.
[109]
Second visit to the West and last years (1899-1902)
Vivekananda once again left for the West in June 1899 amid his declining health.
[110]
He was
accompanied by Sister Nivedita and Swami Turiyananda. He spent a short time in England, and went
on to United States. During this visit, he founded the Vedanta societies at San Francisco and New
York. He also founded "Shanti Ashrama" (peace retreat) at California, with the aid of a generous 160
-acre (0.65 km
2
) gift from an American devotee.
[111]
Later he attended the Congress of Religions, in
Paris in 1900.
[112]
The Paris addresses are memorable for the scholarly penetration evinced by
Vivekananda related to worship of Linga and authenticity of the Gita. From Paris he went to
Brittany, Vienna, Istanbul, Athens and Egypt. For the greater part of this period, he was the guest of
Jules Bois, the famous thinker.
[111]
He left Paris on 24 October 1900 and arrived at the Belur Math
on 9 December 1900.
[111]
Vivekananda spent few of his days at Advaita Ashrama, Mayavati and later at the Belur Math.
Henceforth till the end he stayed at Belur Math, guiding the work of Ramakrishna Mission and Math
and the work in England and America. Thousands of visitors came to him during these years
including The Maharaja of Gwalior and in December 1901, the stalwarts of Indian National

The Swami Vivekananda temple at
Belur Math, on the place where he
was cremated.
Congress including Lokamanya Tilak. In December 1901, he
was invited to Japan to participate in the Congress of
Religions; however his failing health made it impossible. He
undertook pilgrimages to Bodhgaya and Varanasi towards his
final days.
[113]
Death
His tours, hectic lecturing engagements, private discussions
and correspondence had taken their toll on his health. He was
suffering from asthma, diabetes and other physical ailments.
[114]
A few days prior to his demise, he was seen intently
studying the almanac. Three days before his death he pointed
out the spot for this cremationthe one at which a temple in
his memory stands today. He had remarked to several persons that he would not live to be forty.
[114]
On the day of his death, he taught Shukla-Yajur-Veda to some pupils in the morning at Belur Math.
[115]
He had a walk with Swami Premananda, a brother-disciple, and gave him instructions
concerning the future of the Ramakrishna Math.
Vivekananda died at ten minutes past nine p.m. on 4 July 1902 while he was meditating. According
to his disciples, this was Mahasamadhi.
[116]
Afterward, his disciples recorded that they had noticed
"a little blood" in the Swami's nostrils, about his mouth and in his eyes.
[117]
The doctors remarked
that it was due to the rupture of a blood-vessel in the brain, but they could not find the real cause of
the death. According to his disciples, Brahmarandhra the aperture in the crown of the head
must have been pierced when he attained Mahasamadhi. Vivekananda had fulfilled his own
prophecy of not living to be forty years old.
[115]
Teachings and philosophy
Swami Vivekananda believed that the essence of Hinduism was best expressed in the Vedanta
philosophy, based on the interpretation of Adi Shankara. He summarized the Vedanta's teachings as
follows,
[118]
Each soul is potentially divine.
[118]
The goal is to manifest this Divinity within by controlling nature, external and internal.
[118]
Do this either by work, or worship, or mental discipline, or philosophyby one, or more, or

all of theseand be free.
[118]
This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms,
are but secondary details.
[118]
According to Vivekananda, an important teaching he received from Ramakrishna was that "Jiva is
Shiva" (each individual is divinity itself).
[119]
He founded the Ramakrishna Math and Mission on the
principle of "Atmano Mokshartham Jagat-hitaya cha" (c H @ ) (for one's own
salvation and for the welfare of the World).
[120]
Vivekananda advised his followers to be holy, unselfish and have shraddha (faith). He encouraged
the practice of Brahmacharya (Celibacy).
[121]
In one of the conversations with his childhood friend
Priya Nath Sinha he attributes his physical and mental strengths, and eloquence to the practice of
Brahmacharya.
[122]
Vivekananda did not advocate the emerging area of parapsychology and astrology (one instance can
be found in his speech Man the Maker of his Destiny, Complete-Works, Volume 8, Notes of Class
Talks and Lectures) saying that this form of curiosity doesn't help in spiritual progress but actually
hinders it.
Vivekananda and science
In his book Raja Yoga, Vivekananda explores traditional views on the supernatural and the belief
that the practice of Raja Yoga can confer psychic powers such as 'reading another's thoughts',
'controlling all the forces of nature',
[123]
become 'almost all-knowing', 'live without breathing',
'control the bodies of others' and levitation. He also explains traditional eastern spiritual concepts
like kundalini and spiritual energy centres (chakras).
[124]
Vivekananda advocated to test thoroughly before making your decision of accepting or denying
something:
It is not the sign of a candid and scientific mind to throw overboard anything without
proper investigation. Surface scientists, unable to explain various extraordinary
mental phenomena, strive to ignore their very existence.
[125]

He further says in the introduction of the book that one should take up the practice and verify these
things for oneself, and that there should not be blind belief.
What little I know I will tell you. So far as I can reason it out I will do so, but as to
what I do not know I will simply tell you what the books say. It is wrong to believe
blindly. You must exercise your own reason and judgment; you must practise, and
see whether these things happen or not. Just as you would take up any other science,
exactly in the same manner you should take up this science for study.
[126]

In his paper read at the World Parliament of Religions, Chicago (1893), Vivekananda also hinted
about the final goal of physics:
Science is nothing but the finding of unity. As soon as science would reach perfect
unity, it would stop from further progress, because it would reach the goal. Thus
Chemistry could not progress farther when it would discover one element out of
which all other could be made. Physics would stop when it would be able to fulfill its
services in discovering one energy of which all others are but manifestations..
All science is bound to come to this conclusion in the long run. Manifestation, and
not creation, is the word of science today, and the Hindu is only glad that what he has
been cherishing in his bosom for ages is going to be taught in more forcible
language, and with further light from the latest conclusions of science.
[127]

The electrical engineer, Nikola Tesla, was influenced by the ideas of Vivekananda "on the link
between the soul and Godhead, Prana (life force) and Akasha (ether) and its equicalence ot the
universe, force, and matter", which were included in his treatise on human condition and the role of
technology in shaping world history, in his article in Century.
[128]
Tesla reportedly took the self-
imposed vow of chastity, influenced by Vivekanada's teaching of chastity as the path to "self-
transformation and enlightenment".
[121]
Influence
Several leaders of 20th Century India and philosophers have acknowledged Vivekananda's influence.
The first governor general of independent India, Chakravarti Rajagopalachari, said "Vivekananda
saved Hinduism, saved India."
[129]
According to Subhash Chandra Bose, Vivekananda "is the maker
of modern India"
[130]
and for Mohandas Gandhi, Vivekananda's influence increased his "love for his
country a thousandfold." National Youth Day in India is held on his birthday, January 12.
[131]
Swami Vivekananda is widely considered to have inspired India's freedom struggle movement.
[citation needed]
His writings inspired a whole generation of freedom fighters including Subhash Chandra
Bose, Aurobindo Ghose and Bagha Jatin.
[citation needed]
Vivekananda was the brother of the
revolutionary freedom fighter, Bhupendranath Dutta. Subhash Chandra Bose, one of the most
prominent figures in Indian independence movement said
[132]
I cannot write about Vivekananda without going into raptures. Few indeed could
comprehend or fathom him even among those who had the privilege of becoming
intimate with him. His personality was rich, profound and complex... Reckless in his
sacrifice, unceasing in his activity, boundless in his love, profound and versatile in
his wisdom, exuberant in his emotions, merciless in his attacks but yet simple as a
child, he was a rare personality in this world of ours

Aurobindo Ghose considered Vivekananda as his spiritual mentor.
Vivekananda was a soul of puissance if ever there was one, a very lion among men,
but the definitive work he has left behind is quite incommensurate with our
impression of his creative might and energy. We perceive his influence still working
gigantically, we know not well how, we know not well where, in something that is
not yet formed, something leonine, grand, intuitive, upheaving that has entered the
soul of India and we say, "Behold, Vivekananda still lives in the soul of his Mother
and in the souls of her children.

At the Belur Math, Mahatma Gandhi was heard to say that his whole life was an effort to bring into
actions the ideas of Vivekananda.
[133]
Many years after Vivekananda's death, Rabindranath Tagore told Romain Rolland,
[134]
"If you want to know India, study Vivekananda. In him everything is positive and
nothing negative."

The French Nobel Laureate Romain Rolland writes,
[135]

Swami Vivekananda Statue near
Gateway of India
"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!"

Jamshedji Tata was reportedly influenced by Vivekananda to
establish the Indian Institute of Scienceone of India's well
known research universityduring their conversation as
fellow travelers on a ship from Japan to Chicago in 1898.
[107]

Abroad, Vivekananda had some interactions with Max
Mller. Scientist Nikola Tesla was one of those influenced
by the Vedic philosophy teachings of the Swami
Vivekananda. On November 11, 1995 a section of Michigan
Avenue, one of the most prominent streets in Chicago, was
formally renamed "Swami Vivekananda Way".
[136]
In many institutes, students have come together and formed organizations meant for promoting
discussion of spiritual ideas and the practice of such high principles. Many of such organizations
have adopted his name. One such group also exists at IIT Madras and is popularly known as
Vivekananda Study Circle (http://www.vsc.iitm.ac.in) . Another one exists at IIT Kanpur by the
name Vivekananda Samiti (http://www.iitk.ac.in/vs/) . Additionally, Swami Vivekananda's ideas and
teachings have carried on globally, being practiced in institutions all over the world.
In 2011, during the anti-corruption Lokpal bill movement, the prominent figure and Gandhian
activist Anna Hazare repeatedly mentioned that he was greatly inspired by Swami Vivekananda's
thoughts.
[137]
In January, 2012 the Airport in Raipur was renamed as Swami Vivekananda Airport.
[138]
Works
Vivekananda left a body of philosophical works (see Vivekananda's complete works). Vivekananda
observed that the billions of people on the earth could be classified into four basic types- those who
were in constant activity, or the worker; those who were driven by their inner urge to achieve
something in life, or the lover; those who tended to analyze the working of their minds, or the mystic;
and those who weighed everything with reason, or the philosopher. His books (compiled from
lectures given around the world) on the four Yogas (Karma yoga for the worker, Bhakti yoga for the
lover, Raja yoga for the mystic, and Jnana yoga for the philosopher) are very influential and still
seen as fundamental texts for anyone interested in the Hindu practice of Yoga. His letters are of great
literary and spiritual value. He was also considered a very good singer and a poet.
[139]
By the time of
his death, He had composed many songs including his favorite Kali the Mother. He used humour for
his teachings and was also an excellent cook. His language is very free flowing. His own Bengali
writings stand testimony to the fact that he believed that words - spoken or written - should be for
making things easier to understand rather than show off the speaker or writer's knowledge.
See also
Vivekananda Kendra
Swami Abhayananda
Sister Gargi (Marie Louise Burke)
Vivekanandar Illam
Notes
^ Vivekananda, Swami (19). "Paper On
Hinduism" (http://www.advaitaashrama.org/cw/volume_1/addresses_at_the_parliament/v1_c1_paper_on_hindui
Complete Works Of Swami Vivekananda.
http://www.advaitaashrama.org/cw/volume_1/addresses_at_the_parliament/v1_c1_paper_on_hinduism.htm
Retrieved 16 August 2011.
1.
^
a

b
.He was also known by the name Vidiyanand when he started his journey of world. Justice, Phyllis
G. (2003), Holy People of the World, ABC-CLIO, pp. 899
2.
^
a

b
Georg, Feuerstein (2002), The Yoga Tradition, Motilal Banarsidass, p. 600 3.
^ Clarke, Peter Bernard (2006), New Religions in Global Perspective, Routledge, p. 209 4.
^ Von Dense, Christian D. (1999), Philosophers and Religious Leaders, Greenwood Publishing Group,
p. 191
5.
^ Vivekananda, Swami (11 September 1893), Response to Welcome
(http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_1/Addresses_at_The_P
Parliament of Religions, Chicago,
http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_1/Addresses_at_The_Pa
6.
^ Harshavardhan Dutt (2005), Immortal Speeches, p. 121 7.
^ Eastern and Western disciples 2006a, p. 21 8.
^ Amiya Sen 2003, p. 19 9.
^
a

b

c

d

e
Nikhilananda 1964 11.
^
a

b

c

d
Amiya Sen 2003, p. 20 12.
^ Swami Chetanananda, "Swami Vivekananda", God lived with them, p. 20 13.
^ Biswas, Arun Kumar (1987), Buddha and Bodhisattva, Cosmo Publications, p. 19 14.
^
a

b
Arrington, Robert L.; Tapan Kumar Chakrabarti (2001), "Swami Vivekananda", A Companion to the
Philosophers, Blackwell Publishing, p. 628
15.
^ Amiya Sen 2003, p. 21 16.
^
a

b
Early Years
(http://www.ramakrishnavivekananda.info/vivekananda_biography/02_early_years.htm)
17.
^ Banhatti 1995, p. 4 18.
^ www.advaitayoga.org/advaitayogaarticles/vivekanandatimeline.html 19.
^
a

b

c
Amiya Sen 2006, pp. 1214 20.
^ Amiya Sen 2003, pp. 104105 21.
^ Pangborn, Cyrus R.; Bardwell L. Smith (1976), "The Ramakrishna Math and Mission", Hinduism: New
Essays in the History of Religions, Brill Archive, p. 106, "Narendra, son of a Calcutta attorney, student of
the intellectually most demanding subjects in arts and sciences at Scottish Church College."
22.
^
a

b
Dhar 1976, p. 53 23.
^
a

b
Malagi, R.A.; M.K.Naik (2003), "Stirred Spirit: The Prose of Swami Vivekananda", Perspectives on
Indian Prose in English, Abhinav Publications, pp. 3637
24.
^ Prabhananda 2003, p. 233 25.
^ Banhatti 1995, pp. 79 "Vivekananda is said to have offered, in a letter to Herbert Spencer, some
criticism of the celebrated philosopher's speculations, which the aged stalwart is said to have
appreciated."
26.
^ Swami Vivekananda By N.L. Gupta, p.2 27.
^ Dhar 1976, p. 59 28.
^ Dutta, Mahendranath, Dhirendranath Basu, ed., Sri Sri Ramakrishner Anudhyan (6th ed.), p. 89 29.
^ Bhuyan, P. R. (2003), Swami Vivekananda, Atlantic Publishers & Distributors, p. 5 30.
^ Amiya Sen 2006, pp. 1213 31.
^ Pangborn, Cyrus R.; Bardwell L. Smith (1976), "The Ramakrishna Math and Mission", Hinduism: New
Essays in the History of Religions, Brill Archive, p. 106
32.
^ Joseph, Jaiboy (23 June 2002). "Master
visionary" (http://www.hinduonnet.com/thehindu/mag/2002/06/23/stories/2002062300310400.htm) . The
Hindu. http://www.hinduonnet.com/thehindu/mag/2002/06/23/stories/2002062300310400.htm. Retrieved
09 October 2008.
33.
^ Mukherjee, Dr. Jayasree (May 2004), "Sri Ramakrishna's Impact on Contemporary Indian
Society" (http://www.eng.vedanta.ru/library/prabuddha_bharata/sri_ramakrishna%
27s_impact_on_contemporary_indian_society_may04.php) , Prabuddha Bharatha,
http://www.eng.vedanta.ru/library/prabuddha_bharata/sri_ramakrishna%
27s_impact_on_contemporary_indian_society_may04.php, retrieved 4 September 2008
34.
^ Swami Chetanananda, God lived with them, p. 22, "Hastie said, 'I have known only one person, who
has realized that blessed state, and he is Ramakrishna of Dakshineswar. You will understand it better if
you visit this saint.'"
35.
^ Mannumel, Thomas, The Advaita of Vivekananda: A Philosophical Appraisal, p. 17 36.
^
a

b

c
Prabhananda 2003, p. 232 37.
^ Vivekananda, Swami, "My
Master" (http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and
The Complete Works of Swami Vivekananda, 4, Advaita Ashrama, pp. 178179,
http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Lectures_and_Discour
38.
^
a

b

c
Banhatti 1995, pp. 1013 39.
^
a

b
Rolland, Romain (1929), "Naren the Beloved Disciple", The Life of Ramakrishna, pp. 169193 40.
^ Arora, V. K. (1968), "Communion with Brahmo Samaj", The social and political philosophy of Swami
Vivekananda, Punthi Pustak, pp. 4
41.
^ Isherwood, Christopher (1976), Meditation and Its Methods According to Swami Vivekananda,
Vedanta Press, p. 20
42.
^ Cyrus R. Pangborn, "The Ramakrishna Math and Mission", Hinduism: New Essays in the History of
Religions, p. 98
43.
^ Isherwood, Christopher (1976), Meditation and Its Methods According to Swami Vivekananda,
Vedanta Press, p. 20, "He realized under the impact of his Master that all the living beings are the
embodiments of the 'Divine Self'... Hence, service to God can be rendered only by service to man."
44.
^
a

b
Rolland, Romain (1929), "The River Re-Enters the Sea", The Life of Ramakrishna, pp. 201214 46.
^
a

b
God lived with them, p.38 47.
^ God lived with them, p.39 48.
^ Rolland 2008, p. 7 49.
^ Dhar 1976, p. 243 50.
^
a

b
Richards, Glyn (1996), "Vivekananda", A Source-Book of Modern Hinduism, Routledge, pp. 7778 51.
^ P. R. Bhuyan, Swami Vivekananda, p. 12 52.
^
a

b

c

d

e
Rolland 2008, pp. 1625 53.
^ Eastern and Western disciples 2006a, pp. 214216 54.
^ Rolland 2008, pp. 1112 55.
^
a

b

c
Banhatti 1995, pp. 1922 56.
^
a

b
Eastern and Western disciples 2006a, pp. 243261 58.
^ Rolland 2008, p. 15 59.
^ Rolland 2008, p. 25 "It was so at Poona in October, 1892; Tilak, the famous savant and Hindu political
leader, took him at first for a wandering monk of no importance and began by being ironical; then, struck
by his replies revealing his great mind and knowledge, he received him into his house for ten days
without ever knowing his real name. It was only later, when the newspapers brought him from America
the echoes of Vivekananda's triumph and a description of the conqueror, that he recognised the
anonymous guest who had dwelt beneath his roof."
61.
^ Dhar 1976, p. 1434 "Tilak recorded his impressions as follows, 'When asked about his name he only
said he was a Sanyasin ....There was absolutely no money with him. A deerskin, one or two clothes and a
Kamandalu were his only possessions.'
62.
^
a

b
Agarwal, Satya P. (1998), The social role of the Gt: how and why (http://books.google.com/?
id=Gt0XdLly0i0C&pg=PA59) , Motilal Banarsidass, pp. 59, ISBN 9788120815247,
http://books.google.com/?id=Gt0XdLly0i0C&pg=PA59
67.
^
a

b
Banhatti 1995, p. 24 68.
^
a

b

c
Paranjape, Makarand (2005), Penguin Swami Vivekananda Reader, Penguin India, pp. 246248,
ISBN 0143032542
69.
^
a

b
Minor, Robert Neil (1986), "Swami Vivekananda's use of the Bhagavad Gita", Modern Indian
Interpreters of the Bhagavad Gita, SUNY Press, p. 133
71.
^ Walter Raleigh Houghton, ed. The parliament of religions (3rd ed.). Frank Tennyson Neely.
OL14030155M (http://openlibrary.org/b/OL14030155M) .
73.
^ Banhatti 1995, p. 27 "Representatives from several countries, and all religions, were seated on the
platform, including Mazoomdar of the Brahmo Samaj, Nagarkar of Prarthana Samaj, Gandhi
representing the Jains, and Chakravarti and Mrs. Annie Besant representing Theosophy. None represeted
Hinduism, as such, and that mantle fell on Vivekananda."
74.
^
a

b
P. R. Bhuyan, Swami Vivekananda, p. 17 75.
^
a

b

c
McRae 1991 76.
^
a

b

c

d
Prabhananda 2003, p. 234 77.
^ J. N. Farquhar, Modern Religious Movements in India, p. 202 78.
^ Sharma, Arvind, "Swami Vivekananda's Experiences", Neo-Hindu Views of Christianity, p. 87 79.
^ "Sayings and
Utterances" (http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Sayings_
The Complete Works of Swami Vivekananda, 5, pp. 419,
http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Sayings_and_Utteranc
81.
^
a

b

c

d

e

f
Adjemian, Robert; Christopher Isherwood, "On Swami Vivekananda", The Wishing Tree,
pp. 121122
82.
^ Banhatti 1995, p. 30 83.
^
a

b
God lived with them, pp.49-50 84.
^ How Yoga Won the West, New York Times (http://www.nytimes.com/2011/10/02/opinion/sunday/how
-yoga-won-the-west.html?_r=1)
85.
^ Life and Philosophy of Swami Vivekananda, p.27 86.
^ Burke, Marie Louise (1958), Swami Vivekananda in America: New Discoveries, p. 618 87.
^ God lived with them, p.47 88.
^ Kattackal, Jacob (1982), Religion and Ethics in Advaita, St. Thomas Apostolic Seminary, p. 219 89.
^ Majumdar, Ramesh Chandra (1963), Swami Vivekananda Centenary Memorial Volume, p. 577 90.
^ Burke, Marie Louise (1983), Swami Vivekananda in the West: New Discoveries, p. 417 91.
^ Sharma, Benishankar (1963), Swami Vivekananda: A Forgotten Chapter of His Life, Oxford Book &
Stationary Co.,, p. 227
92.
^ Sheean, Vincent (2005), "Forerunners of Gandhi", Lead, Kindly Light: Gandhi and the Way to Peace,
Kessinger Publishing, p. 345
93.
^ Sharma, Arvind, "Swami Vivekananda's Experiences", Neo-Hindu Views of Christianity, p. 83 94.
^ Life and Philosophy of Swami Vivekananda, pp.33-34 95.
^ A Comprehensive Biography of Swami Vivekananda, p.852 96.
^ "Return and Consolidation", Life and Philosophy of Swami Vivekananda, pp. 3334 97.
^ Gokhale, B. G. (Jan., 1964), "Swami Vivekananda and Indian
Nationalism" (http://www.jstor.org/stable/1460427) , Journal of Bible and Religion (Oxford University
Press) 32 (1): 3542, http://www.jstor.org/stable/1460427, "Vivekananda, Tilak, and Gandhi form parts
of one continuous process. Many of Gandhi's ideas on Hinduism and spirituality come close to those of
Vivekananda."
100.
^ Thomas, Abraham Vazhayil (1974), Christians in Secular India, p. 44, "Vivekananda emphasized
Karma Yoga, purposeful action in the world as the thing needful for the regeneration of the political,
social and religious life of the Hindus."
101.
^ Miller, Timothy, "The Vedanta Movement and Self-Realization fellowship", America's Alternative
Religions, p. 181, "Vivekananda was adamant that the social worker should never believe that she or he
was actually improving the world, which is, after all, illusory. Service should be performed without
102.
attachment to the final results. In this manner, social service becomes karma yoga, the disciple of action,
that ultimately brings spiritual benefits to the server, not to those being served."
^
a

b

c
Banhatti 1995, pp. 3435 103.
^ Kraemer, Hendrik, "Cultural response of Hindu India", World Cultures and World Religions, p. 151 104.
^ Prabhananda 2003, p. 235 105.
^ LULLA, ANIL BUDDY (September 3, 2007). "IISc looks to Belur for seeds of
birth" (http://www.telegraphindia.com/1070903/asp/nation/story_8268384.asp) . The Telegraph.
http://www.telegraphindia.com/1070903/asp/nation/story_8268384.asp. Retrieved 6 May 2009.
106.
^
a

b
Kapur, Devesh (2010). Diaspora, development, and democracy: the domestic impact of
international migration from India. Princeton University Press. pp. 142 (http://books.google.co.in/books?
id=7wsbveDyBSUC&pg=PA142) . ISBN 9780691125381.
107.
^ Banhatti 1995, pp. 3536 109.
^ Eastern and Western disciples 2006b, p. 450 110.
^
a

b

c
Banhatti 1995, pp. 4142 111.
^ "The Paris Congress of the History of
Religions" (http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Translatio
Complete Works of Swami Vivekananda, 4, Advaita Ashrama,
http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_4/Translation:_Prose/Th
112.
^ Banhatti 1995, pp. 4344 113.
^
a

b
Banhatti 1995, pp. 4546 114.
^
a

b
Eastern and Western disciples 2006b, pp. 645662 115.
^ A.P. Sen (2006), "Editor's Introduction", The Indispensable Vivekananda, p. 27 116.
^ M.V. Kamnath (2005), "p.241", Philosophy of Life and Death 117.
^
a

b

c

d

e
Jackson, Carl T (1994), "The Founders", Vedanta for the West, Indiana University Press, pp. 33
34
118.
^ Y. Masih (1991), "Introduction to Religious Philosophy", Introduction to Religious Philosophy,
Motilal Banarsidass, p. 68
119.
^ Agarwal, Satya P. (1998), The social role of the Gt: how and why, Motilal Banarsidass, p. ix 120.
^
a

b
Marc Seifer. Wizard: The Life and Times of Nikola Tesla. Citadel. p. 164. 121.
^ Priya Nath Sinha, "Conversations and Dialogues: VI - X Shri Priya Nath
Sinha" (http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Conversations
(Recorded_by_Disciples_-_Translated)/Volume_5/VI_-_X_Shri_Priya_Nath_Sinha) , Complete Works
of Swami Vivekananda, 5,
http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Conversations_and_D
(Recorded_by_Disciples_-_Translated)/Volume_5/VI_-_X_Shri_Priya_Nath_Sinha
122.
^ Here nature is not referred as mother nature, but as prakriti or maya as described in Bhagavad Gita's
cosmology
123.
^ Vivekananda's Raja Yoga (Hinduism) (http://www.uwec.edu/beachea/vivekananda.html) 124.
^ The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Preface 125.
^ The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Introductory 126.
^ s:The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of
Religions/Paper on Hinduism
127.
^ Marc Seifer. Wizard: The Life and Times of Nikola Tesla. Citadel. p. 239. 128.
^ Prabuddha Bharata: 112, 1983. 129.
^ "Article on Swami Vivekananda" (http://www.ramakrishna.eu/EnglishVivekananda.html) .
http://www.ramakrishna.eu/EnglishVivekananda.html. Retrieved 13 September 2011.
130.
^ "National Youth Day" (http://india.gov.in/allimpfrms/alldocs/2539.pdf) . National Portal of India.
Government Of India. 10 January 2009. http://india.gov.in/allimpfrms/alldocs/2539.pdf. Retrieved 5
October 2011.
131.
^ "Article On Swami Vivekananda" (http://www.writespirit.net/authors/swami_vivekananda/quotes-on-
swami-vivekananda/index.html) . Sri Chinmoy Centre.
http://www.writespirit.net/authors/swami_vivekananda/quotes-on-swami-vivekananda/index.html.
Retrieved 13 September 2011.
132.
^ Campbell, Joseph; Robin Larsen, Stephen Larsen, Antony Van Couvering (2002), "Travels with the
Swami" (http://books.google.com/?id=VySPqLx1DucC&pg=PA74) , Baksheesh & Brahman, New
World Library, pp. 74, ISBN 9781577312376, http://books.google.com/?id=VySPqLx1DucC&pg=PA74
133.
^ "Article on Swami Vivekananda" (http://www.isical.ac.in/~econophys/swamiji.html) .
http://www.isical.ac.in/~econophys/swamiji.html. Retrieved 20 August 2011.
134.
^ Nikhilananda (1953). "Vivekananda A Biography". OCLC 3456609
(http://www.worldcat.org/oclc/3456609) . OL6134697M (http://openlibrary.org/b/OL6134697M) .
135.
^ (Press release). Consulate General of India, Chicago. July 13, 1998. 136.
^ "1 1 H
H|" (http://www.esakal.com/esakal/20110822/5707081137403404595.htm) . Sakal. 22 August 2011.
http://www.esakal.com/esakal/20110822/5707081137403404595.htm. Retrieved 22 August 2011.
137.
^ "Swamis name for airport" (http://www.telegraphindia.com/1120125/jsp/nation/story_15050919.jsp) .
The Telegraph (Calcutta). 25 January 2012.
http://www.telegraphindia.com/1120125/jsp/nation/story_15050919.jsp.
138.
^ G. S. Banhatti, The Quintessence of Vivekananda, p. 276, "A singer, a painter, a wonderful master of
language and a poet, Vivekananda was a complete artist."
139.
Bibliography
Books
Advaita Ashrama (1983), Reminiscences of Swami Vivekananda (3
rd
ed.), Calcutta, India: Advaita
Ashrama, pp. 430, ISBN 81-85301-17-4 (Collected articles on Swami Vivekananda, reprinted in 1994)
Badrinath, Chaturvedi (2006), Swami Vivekananda The Living Vedanta, New York: Penguin,
ISBN 0143062093
Bakshi, Rajni (1994), The Dispute Over Swami Vivekananda's Legacy: a warning and an opportunity,
Mapusa, Goa: Other India Press, pp. 32, OCLC 312292829 (http://www.worldcat.org/oclc/312292829)
Banhatti, G.S. (1995), Life and Philosophy of Swami Vivekananda (http://books.google.com/?

id=jK5862eV7_EC&printsec=frontcover) , Atlantic Publishers & Distributors, pp. 276,
ISBN 9788171562916, http://books.google.com/?id=jK5862eV7_EC&printsec=frontcover
Basu, Sankariprasad (in Bengali), d(d*lA* AX*lA UldUd^ (Vivekananda and contemporary
India), 7 Volumes This work has not been confirmed, as of 8 January 2012. Please provide isbn, oclc number, or other
authentication.
Basu, Shamita (2002), Religious Revivalism as Nationalist Discourse: Swami Vivekananda and new
Hinduism in nineteenth century Bengal, New Delhi: Oxford University Press, ISBN 978-0-19-565371-7
Burke (1987) [1985], Swami Vivekananda in the West: New Discoveries (in six volumes) (3
rd
ed.),
Calcutta, India: Advaita Ashrama, OCLC 17507731 (http://www.worldcat.org/oclc/17507731)
Chetananda, Swami (1997), God lived with them: life stories of sixteen monastic disciples of Sri
Ramakrishna, St. Louis, Missouri: Vedanta Society of St. Louis, pp. 655, ISBN 0916356809
Dhar, Shailendra Nath (1990) [1976], A Comprehensive Biography of Swami Vivekananda (2

nd
ed.),
Madras, India: Vivekananda Prakashan Kendra, pp. 256, OCLC 708330405
(http://www.worldcat.org/oclc/708330405)
Gambhirananda, Swami (1983) [1957], History of the Ramakrishna Math and Mission (3
rd
ed.), Calcutta,
India: Advaita Ashrama, OCLC 11286283 (http://www.worldcat.org/oclc/11286283)
Jones, Kenneth W. (1989), Socio-religious movements in British India, Cambridge, England: Cambridge
University Press, ISBN 978-0-521-24986-7
Jyotirmayananda, Swami (2000) [1986], Vivekananda: His Gospel of Man-Making with a garland of
tributes and a chronicle of his life and times, with pictures (4
th
ed.), Chennai, India: Swami
Jyotirmayananda, pp. 960, ISBN 81-85304-66-1
Mumukshananda, Swami, ed. (1995), Vivekananda: The Great Spiritual Teacher: A Compilation,
Calcutta, India: Advaita Ashrama, ISBN 81-7505-147-7
Nikhilananda, Swami (1989) [1953], Vivekananda: A Biography

(http://www.vivekananda.net/PDFBooks/BiographybyNikhilananda.pdf) , New York: Ramakrishna-
Vivekananda Center, ISBN 0-911206-25-6,
http://www.vivekananda.net/PDFBooks/BiographybyNikhilananda.pdf
Nivedita, Sister (Margaret E. Noble) (1918), The Master As I Saw Him

(http://www.openlibrary.org/books/OL7181778M) , London: Longmans, Green & Co.,
OCLC 364867356 (http://www.worldcat.org/oclc/364867356) ,
http://www.openlibrary.org/books/OL7181778M
Nivedita, Sister (Margaret E. Noble) (1913), Notes of Some Wanderings With the Swami Vivekananda
(http://www.archive.org/details/notesofsome00viveuoft) , Calcutta, India: Udbodhan Office,
OCLC 318175662 (http://www.worldcat.org/oclc/318175662) ,
http://www.archive.org/details/notesofsome00viveuoft

Rolland, Romain (2008), The Life of Vivekananda and the Universal Gospel
(http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
path1=/data_copy/upload/0078/360&first=1&last=438&barcode=6010010078355) (24 ed.), Advaita
Ashrama, pp. 328, ISBN 9788185301013, http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
path1=/data_copy/upload/0078/360&first=1&last=438&barcode=6010010078355
Sen, Amiya P. (2000), Swami Vivekananda, New Delhi: Oxford University Press, pp. 109,
ISBN 0195645650
Sen, Amiya P. (2006), Indispensable Vivekananda: anthology for our times (http://books.google.com/?
id=usBhrZcnJ78C) , Orient Blackswan, pp. 242, ISBN 9788178241302, http://books.google.com/?
id=usBhrZcnJ78C
Sil, Narasingha Prosad (1997), Swami Vivekananda: A Reassessment, Selinsgrove, Pennsylvania:

Susquehanna University Press, ISBN 0-945636-97-0
Virajananda, Swami, ed. (2006) [1910], The Life of the swami Vivekananda by his eastern and western
disciples... in two volumes) (Sixth ed.), Kolkata (Calcutta, India): Advaita Ashrama, ISBN 81-7505-044-
6 older edition (http://www.vivekananda.net/PDFBooks/BioSV/LifeOfSVByGhosh.pdf)
Vivekananda, Swami (2001), Complete Works of Swami Vivekananda

(http://www.ramakrishnavivekananda.info/vivekananda/complete_works.htm) , 9 Volumes (Mayavati
Memorial ed.), Advaita Ashrama, ISBN 978-8185301754,
http://www.ramakrishnavivekananda.info/vivekananda/complete_works.htm
Articles
McRae, John R. (1991), "Oriental Verities on the American Frontier: The 1893 World's Parliament of
Religions and the Thought of Masao Abe", Buddhist-Christian Studies (University of Hawai'i Press) 11:
736, doi:10.2307/1390252 (http://dx.doi.org/10.2307%2F1390252) , JSTOR 1390252
(http://www.jstor.org/stable/1390252) .
Nikhilananda, Swami (April 1964), "Swami Vivekananda Centenary", Philosophy East and West
(University of Hawai'i Press) 14 (1): 7375, doi:10.2307/1396757 (http://dx.doi.org/10.2307%
2F1396757) , JSTOR 1396757 (http://www.jstor.org/stable/1396757) .
Prabhananda, Swami (June 2003), "Profiles of famous educators: Swami

Vivekananda" (http://www.ibe.unesco.org/fileadmin/user_upload/archive/publications/ThinkersPdf/vivekane.pdf
Prospects (Netherlands: Springer) XXXIII (2): 231245,
http://www.ibe.unesco.org/fileadmin/user_upload/archive/publications/ThinkersPdf/vivekane.pdf.
External links
Swami Vivekananda Complete Information (http://swamivivekananda.net/)
Swami Vivekananda (http://www.belurmath.org/swamivivekananda.htm)
Vivekananda's Biography (http://www.vivekananda.org/biography.asp)
Complete Works of Vivekananda (http://cwsv.belurmath.org)
Swami Vivekanada's Selected Quotes (http://knol.google.com/k/tito-dutta/swami-vivekananda
-stirring-quotes/155kw6v690czt/19#)
India's first Stereoscopic 3D Movie on Swami Vivekananda (http://www.ibtl.in/news/vande-

matru-sanskriti/1701/india-s-first-stereoscopic-3d-movie-on-swami-vivekananda)
Retrieved from "http://en.wikipedia.org/w/index.php?title=Swami_Vivekananda&oldid=480307175"

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

lX lX lX lX d(d*lA* d(d*lA* d(d*lA* d(d*lA*

2 As a wandering monk in India (1888-

3 Visit to Japan (1893)

5 Back in India (1897-1899)

5.3 Visit to Punjab

We underwent a lot of religious practice at the Baranagar Math. We used to get up at

"At Cape Camorin sitting in

Page 7 of 23 Swami Vivekananda - Wikipedia, the free encyclopedia

Page 8 of 23 Swami Vivekananda - Wikipedia, the free encyclopedia

Do this either by work, or worship, or mental discipline, or philosophyby one, or more, or

"His words are great music, phrases in the

Banhatti, G.S. (1995), Life and Philosophy of Swami Vivekananda (http://books.google.com/?

Dhar, Shailendra Nath (1990) [1976], A Comprehensive Biography of Swami Vivekananda (2

Nikhilananda, Swami (1989) [1953], Vivekananda: A Biography

Nivedita, Sister (Margaret E. Noble) (1918), The Master As I Saw Him

Page 21 of 23 Swami Vivekananda - Wikipedia, the free encyclopedia

Sil, Narasingha Prosad (1997), Swami Vivekananda: A Reassessment, Selinsgrove, Pennsylvania:

Vivekananda, Swami (2001), Complete Works of Swami Vivekananda

Prabhananda, Swami (June 2003), "Profiles of famous educators: Swami

India's first Stereoscopic 3D Movie on Swami Vivekananda (http://www.ibtl.in/news/vande-

Retrieved from "http://en.wikipedia.org/w/index.php?title=Swami_Vivekananda&oldid=480307175"

Page 23 of 23 Swami Vivekananda - Wikipedia, the free encyclopedia

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