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| Swami Vivekananda स्वामी विवेकानन्द | |
|---|---|
 Swami Vivekananda in 1894 | |
| Date of birth | 12 January 1863 |
| Place of birth | Calcutta, Bengal Presidency, British India |
| Birth name | Narendranath Dutta |
| Date of death | 4 July 1902 (aged 39) |
| Place of death | Belur Math near Kolkata |
| Guru/teacher | Ramakrishna Paramahamsa |
| 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. |
[edit] Biography
[edit] Birth and childhood
"I am indebted to my mother for the efflorescence of my knowledge."[7]—Vivekananda
Narendranath had varied interests and a wide range of scholarship in philosophy, religion, history, the social sciences, arts, literature, and other subjects.[14] He evinced much interest in scriptural texts, Vedas, the Upanishads, Bhagavad Gita, Ramayana, 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.[15] Since boyhood, he took an active interest in physical exercise, sports, and other organizational activities.[14] Even when he was young, he questioned the validity of superstitious customs and discrimination based on caste[16] and refused to accept anything without rational proof and pragmatic test.[11] When his father moved to Raipur in 1877 for 2 years then Narendranath along with the whole family shifted there. At that time there were no good schools in Raipur so he spent his time with his father and had discussions on spiritual topics. Narendranath learned Hindi in Raipur and for the first time the Question of existence of God came to his mind. It is believed that once he 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.
[edit] College and Brahmo Samaj
Narendranath started his education at home, later he joined the Metropolitan Institution of Ishwar Chandra Vidyasagar in 1871[17] and in 1879 he passed the entrance examination for Presidency College, Calcutta, entering it for a brief period and subsequently shifting to General Assembly's Institution.[18] During the course, he studied western logic, western philosophy and history of European nations.[16] In 1881 he passed the Fine Arts examination and in 1884 he passed the Bachelor of Arts.[19][20]Narendranath 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.[21][22] 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.[23][24] Alongside his study of Western philosophers, he was thoroughly acquainted with Indian Sanskrit scriptures and many Bengali works.[22] According to his professors, student Narendranath was a prodigy. Dr. William Hastie, the principal of Scottish Church College, where he studied during 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."[21] He was regarded as a srutidhara—a man with prodigious memory.[25][26] After a discussion with Narendranath, Dr. Mahendralal Sarkar reportedly said, "I could never have thought that such a young boy had read so much!"[27]
Narendranath became the member of a Freemason's lodge and the breakaway faction from the Brahmo Samaj led by Keshab Chunder Sen another Freemason.[18] His initial beliefs were shaped by Brahmo concepts, which include belief in a formless God and deprecation of the worship of idols.[28] 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 internalized. Narendra went about asking prominent residents of contemporary Calcutta whether they had come "face to face with God".[29] but could not get answers which satisfied him.[30]
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.[31] 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 Narendranath to visit Ramakrishna.[18][32][33]
[edit] With Sri Ramakrishna
"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 false. Thenceforth I could not deny the conclusions of the Advaita philosophy."[34]
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.[37] During the course of five years of his training 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-realization. In time, Narendra accepted Ramakrishna as guru, and when he accepted, his acceptance was whole-hearted and with complete surrendering as disciple.[37]
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.[40] 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.[41] Vivekananda was taught that service to men was the most effective worship of God.[11][42] It is reported that when Vivekananda doubted Ramakrishna's claim of avatara, Ramakrishna reportedly said, "He who was Rama, He who was Krishna, He himself is now Ramakrishna in this body."[43] 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.[44] 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.[44]
[edit] Baranagar Monastery
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 Matha or monastery of the disciples who constituted the first Ramakrishna Order.[35]The dilapidated house at Baranagore 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 about different philosophies and teachings of spiritual teachers including Ramakrishna, Adi Shankara, Ramanuja, and Jesus Christ.[45] Narendra reminisced about the early days in the monastery as follows, "We underwent a lot of religious practice at Baranagore Math. We used to get up at 3:00 am and become absorbed in japa and meditation. What a strong spirit of dispassion we had in those days! We had no thought even as to whether the world existed or not"[45] In the early part of 1887, Narendra and eight other disciples took formal monastic vows. Narendra took the name of Swami Vivekananda.[46]
[edit] Parivrâjaka—Wandering monk
[edit] 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.[53] After Varanasi he visited Ayodhya, Lucknow, Agra, Vrindaban, Hathras and Rishikesh. At Hathras he met Sharat Chandra Gupta, the station master who later became one of his earliest disciples as Sadananda.[54][55] 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.[56] 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.[55][edit] 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.[55][57] He visited, Nainital, Almora, Srinagar, Dehradun, Rishikesh, Haridwar and the Himalayas. 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 Cosmos—The 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.[57][58][edit] 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 Pāṇini'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 Maharaja Ajit Singh of Khetri, who became his ardent devotee and supporter. He was invited to Khetri, where he delivered discourses to the Raja. At Khetri, he also became acquainted with Pandit Narayandas, and studied Mahabhashya on Sutras of Pāṇini. After two and a half months at Khetri, towards end of October 1891, he proceeded towards Rajasthan and Maharastra.[52][59][edit] Western India
Continuing his travels, he visited Ahmedabad, Wadhwan, Limbdi. At Ahmedabad he completed his studies of Muslim and Jain culture.[52] At Limbdi, he met Thakore Sahed Jaswant Singh who had himself been to England and America. From the Thakore Saheb, the Swami got the first idea of going to the West to preach Vedanta. He later visited Junagadh, Girnar, Kutch, Porbander, Dwaraka, Palitana 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.[52]He later traveled to Mahabaleshwar and then to Pune. From Poona 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 on July 1892. In a Pune bound train he met Bal Gangadhar Tilak.[60] After staying with Tilak for few days in Poona,[61] the Swami travelled to Belgaum in October 1892. At Belgaum, he was the guest of Prof. G.S. Bhate and Sub-divisional Forest officer, Haripada Mitra. From Belgaum, he visited Panjim 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.[62] From Margao the Swami went by train to Dharwar, and from there directly to Bangalore, in Mysore State.[63]
[edit] Southern India
At Bangalore, the Swami became acquainted with Sir K. Seshadri Iyer, the Dewan of Mysore state, and later he stayed at the palace as guest of the Maharaja of Mysore, Shri Chamarajendra Wadiyar. Regarding the Swami's learning, Sir 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 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, he travelled to Madras and here he met some his most devoted disciples, like Alasinga Perumal, G.G. Narasimhachari, who played important roles in collecting funds for Swami's voyage to America and later in establishing the Ramakrishna Mission in Madras. From Madras he travelled to Hyderabad. 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 Vivekananda—the name suggested by the Maharaja of Khetri.[70][71]"At Cape Camorin sitting in Mother Kumari's temple, sitting on the last bit of Indian rock—I hit upon a plan: We are so many sanyasis wandering about, and teaching the people metaphysics—it 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."[68][69]
[edit] Visit to Japan
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".[72]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.".[72]
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 clerkship, or at best becoming a lawyer – the height of young India’s 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?"[72]
On his return to India in February 1897, when he was asked by a correspondent from The Hindu, "Is it your wish that India should become like Japan?", Vivekananda's response was unequivocal - "Decidedly not", he said, "India should continue to be what she is. How could India ever become like Japan, or any nation for the matter of that? In each nation, as in music, there is a main note, a central theme, upon which all others turn. Each nation has a theme: everything else is secondary. India's theme is religion. Social reform and everything else are secondary. Therefore India cannot be like Japan. It is said that when 'the heart breaks', then the flow of thought comes. India's heart must break, and the flow of spirituality will come out. India is India. We are not like the Japanese, we are Hindus. India's very atmosphere is soothing. I have been working incessantly here, and amidst this work I am getting rest. It is only from spiritual work that we can get rest in India. If your work is material here, you die of — diabetes!"[73]
[edit] First visit to the West
His journey to America took him through China, Canada and he arrived at Chicago in July 1893.[74] 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.[75] 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."[76][edit] Parliament of World's Religions
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."[78] 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."[81] 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".[82]
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 theme—Universality—and stressed religious tolerance.[83]
[edit] Lecturing tours in America, England
"I do not come", said Swamiji on one occasion in America, "to convert you to a new belief. I want you to keep your own belief; I want to make the Methodist a better Methodist; the Presbyterian a better Presbyterian; the Unitarian a better Unitarian. I want to teach you to live the truth, to reveal the light within your own soul."[84]
During his first visit to America, he traveled to England twice—in 1895 and 1896. His lectures were successful there.[86] Here he met Miss Margaret Noble, an Irish lady, who later became Sister Nivedita.[85] During his second visit in May 1896, while living at a house in Pimlico, the Swami met Max Müller a renowned Indologist at Oxford University who wrote Ramakrishna's first biography in the West.[80] From England, he also visited other European countries. In Germany he met Paul Deussen, another famous Indologist.[87]
He also received two academic offers, the chair of Eastern Philosophy at Harvard University 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.[85]
He attracted several sincere followers. Among his other followers were, Josephine MacLeod, Miss Müller, Miss Noble, E.T. Sturdy, Captain and Mrs. Sevier—who played an important role in the founding of Advaita Ashrama and J.J. Goodwin—who became his stenographer and recorded his teachings and lectures.[85][87] The Hale family became one of his warmest hosts in America.[88] His disciples—Madame Louise, a French woman, became Swami Abhayananda, and Mr. Leon Landsberg, became Swami Kripananda. He initiated several other followers into Brahmacharya.[89]
Swami Vivekananda's ideas were admired by several scholars and famous thinkers—William 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 Wilcox—two 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 Calvé, the French opera singer.[90]
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.[91] He constantly tried to inspire his close disciples in India to do something big. His letters to them contain some of his strongest words.[92] 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."[93][94] Eventually in 1895, the periodical called Brahmavadin was started in Madras, with the money supplied by Vivekananda, for the purpose of teaching the Vedanta.[95] Subsequenly, Vivekananda's translation of first six chapters of The Imitation of Christ was published in Brahmavadin (1889).[96]
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.[97] Later, he was followed to India by Miss Müller and Sister Nivedita. Sister Nivedita devoted the rest of her life to the education of Indian women and the cause of India's independence.[85][98]
[edit] Back in India
[edit] Colombo to Almora
Vivekananda arrived in Colombo on January 15, 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.[99] 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.[100] His speeches had tremendous influence on the Indian leaders, including Mahatma Gandhi, Bipin Chandra Pal and Balgangadhar Tilak.[101][102][edit] Founding of Ramakrishna Math and Mission
Vivekananda had inspired Sir Jamshetji 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.[107][108]
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.[109] 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.[110]
[edit] Second visit to the West
He once again left for the West in June 1899, amid his declining health.[111] He was accompanied by Sister Nivedita and Swami Turiyananda. He spent a short time in England, and went on to America. 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 km2) gift from an American devotee.[112] Later he attended the Congress of Religions, in Paris in 1900.[113] 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 paid short visits to Brittany, Vienna, Constantinople, Athens and Egypt. For the greater part of this period, he was the guest of Jules Bois, the famous thinker.[112] He left Paris in October 24, 1900, and arrived at the Belur Math in December 9, 1900.[112][edit] Last years
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.[115] 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 cremation—the one at which a temple in his memory stands today. He had remarked to several persons that he would not live to be forty.[115]
On the day of his death, he taught Shukla-Yajur-Veda to some pupils in the morning at Belur Math.[116] 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 July 4, 1902 while he was meditating. According to his disciples, this was Mahasamadhi.[117] Afterward, his disciples recorded that they had noticed "a little blood" in the Swami's nostrils, about his mouth and in his eyes.[118] 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.[116]
[edit] Teachings and philosophy
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- Each soul is potentially divine.[119]
- The goal is to manifest this Divinity within by controlling nature, external and internal.[119]
- Do this either by work, or worship, or psychic control, or philosophy—by one, or more, or all of these—and be free.[119]
- This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.[119]
- So long as even a single dog in my country is without food my whole religion is to feed it and serve it, anything excluding that is unreligious.
- Arise, awake and stop not till the goal is reached.
- Education is the manifestation of perfection already in man.
- Religion is the manifestation of divinity already in man.
- Serving man is serving God.
Vivekananda advised his followers to be holy, unselfish and have shraddha (faith). He encouraged the practice of Brahmacharya (Celibacy). 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.
[edit] Influence
Several leaders of 20th Century India and philosophers have acknowledged Vivekananda's influence. The first governor general of independent India, Chakravarti Rajagopalachari, once observed that "Vivekananda saved Hinduism, saved India."[123] According to Subhas Chandra Bose, Vivekananda "is the maker of modern India" 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, to commemorate him. This was a most fitting gesture as much of Swami Vivekananda's writings concerned the Indian youth and how they should strive to uphold their ancient values whilst fully participating in the modern world.Swami Vivekananda is widely considered to have inspired India's freedom struggle movement. His writings inspired a whole generation of freedom fighters including Subhash Chandra Bose, Aurobindo Ghose and Bagha Jatin. Vivekananda was the brother of the extremist revolutionary, Bhupendranath Dutta. Subhash Chandra Bose, one of the most prominent figures in Indian independence movement said,
Aurobindo Ghosh considered Vivekananda as his spiritual mentor.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
The French Nobel Laureate Romain Rolland writes, "His words are great music, phrases in the style of Beethoven, stirring rhythms like the march of Händel 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!"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.—Sri Aurobindo in Vedic Magazine(1915)
Vivekananda inspired Jamshedji Tata[124] to set up Indian Institute of Science, one of India's finest Institutions. Abroad, he had some interactions with Max Müller. Scientist Nikola Tesla was one of those influenced by the Vedic philosophy teachings of the Swami Vivekananda.
Above all Swami Vivekananda helped restore a sense of pride amongst the Hindus, presenting the ancient teachings of India in its purest form to a Western audience, free from the propaganda spread by British colonial administrators, of Hinduism being a caste-ridden, misogynistic idolatrous faith. Indeed his early foray into the West would set the path for subsequent Indian religious teachers to make their own marks on the world, as well herald the entry of Hindus and their religious traditions into the Western world.
Swami Vivekananda's ideas have had a great influence on the Indian youth. 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). Another one exists at IIT Kanpur by the name Vivekananda Samiti. Additionally, Swami Vivekananda's ideas and teachings have carried on globally, being practised in institutions all over the world.
Mahatma Gandhi said, "Swami Vivekananda's writings need no introduction from anybody. They make their own irresistible appeal." At the Belur Math, Gandhi was heard to say that his whole life was an effort to bring into actions the ideas of Vivekananda.[125] Many years after Vivekananda's death, Rabindranath Tagore a Nobel Poet Laureate had said, "If you want to know India, study Vivekananda. In him everything is positive and nothing negative."
[edit] Vivekananda and Rabindranath Tagore
Although there was no direct reference to Vivekananda in any article by Rabindranath Tagore, the poet told Romain Rolland: "if you want to know India, read Vivekananda, in him everything is positive and nothing is negative." This shows the esteem held by Tagore for the Vedanta Kesari.On Vivekananda's guru, Ramakrishna, Tagore wrote a poem: "To the Paramahamsa Ramakrishna Deva"
"Diverse courses of worship from varied springs of fulfillment have mingled in your meditation. The manifold revelation of the joy of the Infinite has given form to a shrine of unity in your life where from far and near arrive salutations to which I join my own."[126]Tagore was the chief guest on the occasion of birth centenary celebration of Ramakrishna by the Ramakrishna Mission and paid rich tribute to Ramakrishna. During the 1937 Parliament of Religions, which was held at the Ramakrishna Mission in Calcutta, Tagore acknowledged Ramakrishna, whose birth centenary was being celebrated, as a great saint because “the largeness of his spirit could comprehend seemingly antagonistic modes of sadhana, and because the simplicity of his soul shames for all time the pomp and pedantry of pontiffs and pundits.”[127]
[edit] 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',[128] 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).[129]However, Vivekananda takes a skeptical approach and in the same book states:
| “ | 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.[130] | ” |
| “ | 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.[131] | ” |
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.[133] | ” |
[edit] Honored
On November 11, 1995, a section of Michigan Avenue, one of the most prominent streets in Chicago, was formally renamed "Swami Vivekananda Way". July 13, 1998 Press Release From the Consulate General of India, Chicago, IL, USA[edit] Trivia
- Swami Vivekananda was the first Indian to be invited to accept the chair of Oriental Philosophy at Harvard
- The Place of Jamshedpur the great Indian Iron Ore mine of TATA was indicated by Swami Vivekananda to Jamshedji Tata. Tata also set up the Tata Institute or the Indian Institute of Science at Bengaluru on the Swamiji's advice and vision to provide quality higher technology and scientific education to indian students.
- World celebrates "World Brotherhood Day" on the 11th September every year, the date Swami Vivekananda delivered his famous speech in Chicago.
- India celebrates National Youth Day on his birthday 12th January every year.
- in 1963 on centurion birth calibration of Vivekananda, country got a huge Rock memorial at kanyakumari. every year millions of people around world visits the place. Mr. Eknath Ranade was the dedicated person behind this memorial. He also found Vivekanand Kendra, an organization of non-monastic volunteers working the fulfill the dreams of Vivekananda.[136]
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