Swami Vivekananda

Statue of Vivekananda at the Ramakrishna Mission Swami Vivekananda's Ancestral House and Cultural Centre

Vivekananda was born Narendranath Datta (shortened to Narendra or Naren)[18] in a Bengali family[19][20] at his ancestral home at 3 Gourmohan Mukherjee Street in Calcutta,[21] the capital of British India, on 12 January 1863 during the Makar Sankranti festival.[22] He belonged to a traditional family and was one of nine siblings.[23] His father, Vishwanath Datta, was an attorney at the Calcutta High Court.[19][24] Durgacharan Datta, Narendra's grandfather was a Sanskrit and Persian scholar[25] who left his family and became a monk at age twenty-five.[26] His mother, Bhubaneswari Devi, was a devout housewife.[25] The progressive, rational attitude of Narendra's father and the religious temperament of his mother helped shape his thinking and personality.[27][28] Narendranath was interested in spirituality from a young age and used to meditate before the images of deities such as Shiva, Rama, Sita, and Mahavir Hanuman.[29] He was fascinated by wandering ascetics and monks.[28] Narendra was naughty and restless as a child, and his parents often had difficulty controlling him. His mother said, "I prayed to Shiva for a son and he has sent me one of his demons".[26]

In 1871, at the age of eight, Narendranath enrolled at Ishwar Chandra Vidyasagar's Metropolitan Institution, where he went to school until his family moved to Raipur in 1877.[30] In 1879, after his family's return to Calcutta, he was the only student to receive first-division marks in the Presidency College entrance examination. [31] He was an avid reader in a wide range of subjects, including philosophy, religion, history, social science, art and literature.[32] He was also interested in Hindu scriptures, including the Vedas, the Upanishads, the Bhagavad Gita, the Ramayana, the Mahabharata and the Puranas. Narendra was trained in Indian classical music,[33] and regularly participated in physical exercise, sports and organised activities. Narendra studied Western logic, Western philosophy and European history at the General Assembly's Institution (now known as the Scottish Church College).[34] In 1881, he passed the Fine Arts examination, and completed a Bachelor of Arts degree in 1884.[35][36] Narendra studied the works of David Hume, Immanuel Kant, Johann Gottlieb Fichte, Baruch Spinoza, Georg W. F. Hegel, Arthur Schopenhauer, Auguste Comte, John Stuart Mill and Charles Darwin.[37][38] He became fascinated with the evolutionism of Herbert Spencer and corresponded with him,[39][40] translating Herbert Spencer's book Education (1861) into Bengali.[41] While studying Western philosophers, he also learned Sanskrit scriptures and Bengali literature.[38]

William Hastie (principal of Christian College, Calcutta, from where Narendra graduated) 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. He is bound to make his mark in life".[42]

Narendra was known for his prodigious memory and the ability at speed reading. Several incidents have been given as examples. In a talk, he once quoted verbatim, two or three pages from Pickwick Papers. Another incident that is given is his argument with a Swedish national where he gave reference to some details on Swedish history that the Swede originally disagreed with but later conceded. In another incident with Dr. Paul Deussen's at Kiel in Germany, Vivekananda was going over some poetical work and did not reply when the professor spoke to him. Later, he apologised to Dr. Deussen explaining that he was too absorbed in reading and hence did not hear him. The professor was not satisfied with this explanation, but Vivekananda quoted and interpreted verses from the text, leaving the professor dumbfounded about his feat of memory. Once, he requested some books written by Sir John Lubbock from a library and returned them the very next day, claiming that he had read them. The librarian refused to believe him until cross-examination about the contents convinced him that Vivekananda was being truthful.[43]

Some accounts have called Narendra a shrutidhara (a person with a prodigious memory).[44]

In 1880 Narendra joined Keshab Chandra Sen's Nava Vidhan, which was established by Sen after meeting Ramakrishna and reconverting from Christianity to Hinduism.[45] Narendra became a member of a Freemasonry lodge "at some point before 1884"[46] and of the Sadharan Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.[45][34][47][48] From 1881 to 1884, he was also active in Sen's Band of Hope, which tried to discourage youths from smoking and drinking.[45]

It was in this cultic[49] milieu that Narendra became acquainted with Western esotericism.[50] His initial beliefs were shaped by Brahmo concepts, which denounces polytheism and the caste restriction,[29][51] and a "streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta."[52] Rammohan Roy, the founder of the Brahmo Samaj who was strongly influenced by unitarianism, strove towards a universalistic interpretation of Hinduism.[52] His ideas were "altered [...] considerably" by Debendranath Tagore, who had a romantic approach to the development of these new doctrines, and questioned central Hindu beliefs like reincarnation and karma, and rejected the authority of the Vedas.[53] Tagore also brought this "neo-Hinduism" closer in line with western esotericism, a development which was furthered by Sen.[54] Sen was influenced by transcendentalism, an American philosophical-religious movement strongly connected with unitarianism, which emphasised personal religious experience over mere reasoning and theology.[55] Sen strived to "an accessible, non-renunciatory, everyman type of spirituality", introducing "lay systems of spiritual practice" which can be regarded as an influence to the teachings Vivekananda later popularised in the west.[56]

Not satisfied with his knowledge of philosophy, Narendra came to "the question which marked the real beginning of his intellectual quest for God."[47] He asked several prominent Calcutta residents if they had come "face to face with God", but none of their answers satisfied him.[57][36] At this time, Narendra met Debendranath Tagore (the leader of Brahmo Samaj) and asked if he had seen God. Instead of answering his question, Tagore said "My boy, you have the Yogi's eyes."[47][41] According to Banhatti, it was Ramakrishna who really answered Narendra's question, by saying "Yes, I see Him as I see you, only in an infinitely intenser sense."[47] According to De Michelis, Vivekananda was more influenced by the Brahmo Samaj's and its new ideas, than by Ramakrishna.[56] Swami Medhananda agrees that the Brahmo Samaj was a formative influence,[58] but that "it was Narendra's momentous encounter with Ramakrishna that changed the course of his life by turning him away from Brahmoism."[59] According to De Michelis, it was Sen's influence who brought Vivekananda fully into contact with western esotericism, and it was also via Sen that he met Ramakrishna.[60]

In 1881 Narendra first met Ramakrishna, who became his spiritual focus after his own father had died in 1884.[61]

Narendra's first introduction to Ramakrishna occurred in a literature class at General Assembly's Institution when he heard Professor William Hastie lecturing on William Wordsworth's poem, The Excursion.[51] While explaining the word "trance" in the poem, Hastie suggested that his students visit Ramakrishna of Dakshineswar to understand the true meaning of trance. This prompted some of his students (including Narendra) to visit Ramakrishna.[62][63][64]

They probably first met personally in November 1881,[note 1] though Narendra did not consider this their first meeting, and neither man mentioned this meeting later.[62] At this time, Narendra was preparing for his upcoming F. A. examination, when Ram Chandra Datta accompanied him to Surendra Nath Mitra's, house where Ramakrishna was invited to deliver a lecture.[66] According to Makarand Paranjape, at this meeting Ramakrishna asked young Narendra to sing. Impressed by his singing talent, he asked Narendra to come to Dakshineshwar.[67]

In late 1881 or early 1882, Narendra went to Dakshineswar with two friends and met Ramakrishna.[62] This meeting proved to be a turning point in his life.[68] Although he did not initially accept Ramakrishna as his teacher and rebelled against his ideas, he was attracted by his personality and began to frequently visit him at Dakshineswar.[69] He initially saw Ramakrishna's ecstasies and visions as "mere figments of imagination"[27] and "hallucinations".[70] As a member of Brahmo Samaj, he opposed idol worship, polytheism and Ramakrishna's worship of Kali.[71] He even rejected the Advaita Vedanta of "identity with the absolute" as blasphemy and madness, and often ridiculed the idea.[70] Narendra tested Ramakrishna, who faced his arguments patiently: "Try to see the truth from all angles", he replied.[69]

Narendra's father's sudden death in 1884 left the family bankrupt; creditors began demanding the repayment of loans, and relatives threatened to evict the family from their ancestral home. Narendra, once a son of a well-to-do family, became one of the poorest students in his college.[72] He unsuccessfully tried to find work and questioned God's existence,[73] but found solace in Ramakrishna and his visits to Dakshineswar increased.[74]

One day, Narendra requested Ramakrishna to pray to goddess Kali for their family's financial welfare. Ramakrishna suggested him to go to the temple himself and pray. Following Ramakrishna's suggestion, he went to the temple thrice, but failed to pray for any kind of worldly necessities and ultimately prayed for true knowledge and devotion from the goddess.[75][76][77] Narendra gradually grew ready to renounce everything for the sake of realising God, and accepted Ramakrishna as his Guru.[69]

In 1885, Ramakrishna developed throat cancer, and was transferred to Calcutta and (later) to a garden house in Cossipore. Narendra and Ramakrishna's other disciples took care of him during his last days, and Narendra's spiritual education continued. At Cossipore, he experienced Nirvikalpa samadhi.[78] Narendra and several other disciples received ochre robes from Ramakrishna, forming his first monastic order.[79] He was taught that service to men was the most effective worship of God.[27][78] Ramakrishna asked him to care for the other monastic disciples, and in turn asked them to see Narendra as their leader.[80] Ramakrishna died in the early-morning hours of 16 August 1886 in Cossipore.[80][81]

After Ramakrishna's death, his devotees and admirers stopped supporting his disciples.[82] Unpaid rent accumulated, and Narendra and the other disciples had to find a new place to live.[83] Many returned home, adopting a Grihastha (family-oriented) way of life.[84] Narendra decided to convert a dilapidated house at Baranagar into a new math (monastery) for the remaining disciples. Rent for the Baranagar Math was low, raised by "holy begging" (mādhukarī). The math became the first building of the Ramakrishna Math: the monastery of the monastic order of Ramakrishna.[68] Narendra and other disciples used to spend many hours in practicing meditation and religious austerities every day.[85] Narendra later reminisced about the early days of the monastery:[86]

We underwent a lot of religious practice at the Baranagar Math. We used to get up at 3:00 am and become absorbed in japa and meditation. What a strong spirit of detachment we had in those days! We had no thought even as to whether the world existed or not.

In 1887, Narendra compiled a Bengali song anthology named Sangeet Kalpataru with Vaishnav Charan Basak. Narendra collected and arranged most of the songs of this compilation, but could not finish the work of the book for unfavourable circumstances.[87]

In December 1886, the mother of Baburam[note 2] invited Narendra and his other brother monks to Antpur village. Narendra and the other aspiring monks accepted the invitation and went to Antpur to spend a few days. In Antpur, in the Christmas Eve of 1886, Narendra and eight other disciples took formal monastic vows.[85] They decided to live their lives as their master lived.[85] Narendranath took the name "Swami Vivekananda".[88]

The Parliament of the World's Religions opened on 11 September 1893 at the Art Institute of Chicago, as part of the World's Columbian Exposition.[107][108][109] On this day, Vivekananda gave a brief speech representing India and Hinduism.[110] He was initially nervous, bowed to Saraswati (the Hindu goddess of learning) and began his speech with "Sisters and brothers of America!".[111][109] At these words, Vivekananda received a two-minute standing ovation from the crowd of seven thousand.[112] According to Sailendra Nath Dhar, when silence was restored he began his address, greeting the youngest of the nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and universal acceptance".[113][note 4] Vivekananda quoted two illustrative passages from the "Shiva mahimna stotram": "As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!" and "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me."[116] According to Sailendra Nath Dhar, "it was only a short speech, but it voiced the spirit of the Parliament."[116][117]

Parliament President John Henry Barrows said, "India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors".[111] Vivekananda attracted widespread attention in the press, which called him the "cyclonic monk from India". The New York Critique wrote, "He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them". The New York Herald noted, "Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation".[118] American newspapers reported Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and influential man in the parliament".[119] The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament... if he merely crosses the platform, he is applauded".[120] He spoke several more times "at receptions, the scientific section, and private homes"[113] on topics related to Hinduism, Buddhism and harmony among religions until the parliament ended on 27 September 1893. Vivekananda's speeches at the Parliament had the common theme of universality, emphasising religious tolerance.[121] He soon became known as a "handsome oriental" and made a huge impression as an orator.[122]

After the Parliament of Religions, he toured many parts of the US as a guest. His popularity opened up new views for expanding on "life and religion to thousands".[122] During a question-answer session at Brooklyn Ethical Society, he remarked, "I have a message to the West as Buddha had a message to the East."

Vivekananda spent nearly two years lecturing in the eastern and central United States, primarily in Chicago, Detroit, Boston, and New York. He founded the Vedanta Society of New York in 1894.[124] By spring 1895 his busy, tiring schedule had affected his health.[125] He ended his lecture tours and began giving free, private classes in Vedanta and yoga. Beginning in June 1895, Vivekananda gave private lectures to a dozen of his disciples at Thousand Island Park, New York for two months.[125]

During his first visit to the West he travelled to the UK twice, in 1895 and 1896, lecturing successfully there.[126] In November 1895, he met Margaret Elizabeth Noble an Irish woman who would become Sister Nivedita.[125] During his second visit to the UK in May 1896 Vivekananda met Max Müller, a noted Indologist from Oxford University who wrote Ramakrishna's first biography in the West.[117] From the UK, Vivekananda visited other European countries. In Germany, he met Paul Deussen, another Indologist.[127] Vivekananda was offered academic positions in two American universities (one the chair in Eastern Philosophy at Harvard University and a similar position at Columbia University); he declined both, since his duties would conflict with his commitment as a monk.[125]

Vivekananda in Greenacre, Maine (August 1894).[128]

Vivekananda at Mead sisters' house, South Pasadena in 1900.

Vivekananda's success led to a change in mission, namely the establishment of Vedanta centres in the West.[129] Vivekananda adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were especially attracted by and familiar with western esoteric traditions and movements like Transcendentalism and New thought.[130] An important element in his adaptation of Hindu religiosity was the introduction of his "four yogas" model, which includes Raja yoga, his interpretation of Patanjali's Yoga sutras,[131] which offered a practical means to realise the divine force within which is central to modern western esotericism.[130] In 1896, his book Raja Yoga was published, becoming an instant success; it was highly influential in the western understanding of yoga, in Elizabeth de Michelis's view marking the beginning of modern yoga.[132][133]

Vivekananda attracted followers and admirers in the US and Europe, including Josephine MacLeod, Betty Leggett, Lady Sandwich, William James, Josiah Royce, Robert G. Ingersoll, Lord Kelvin, Harriet Monroe, Ella Wheeler Wilcox, Sarah Bernhardt, Nikola Tesla, Emma Calvé and Hermann Ludwig Ferdinand von Helmholtz.[27][125][127][134][135] He initiated several followers : Marie Louise (a French woman) became Swami Abhayananda, and Leon Landsberg became Swami Kripananda,[136] so that they could continue the work of the mission of the Vedanta Society. This society still is filled with foreign nationals and is also located in Los Angeles.[137] During his stay in America, Vivekananda was given land in the mountains to the southeast of San Jose, California to establish a retreat for Vedanta students. He called it "Peace retreat", or, Shanti Asrama.[138] The largest American centre is the Vedanta Society of Southern California in Hollywood, one of the twelve main centres. There is also a Vedanta Press in Hollywood which publishes books about Vedanta and English translations of Hindu scriptures and texts.[139] Christina Greenstidel of Detroit was also initiated by Vivekananda with a mantra and she became Sister Christine,[140] and they established a close father–daughter relationship.[141]

From the West, Vivekananda revived his work in India. He regularly corresponded with his followers and brother monks,[note 5] offering advice and financial support. His letters from this period reflect his campaign of social service,[142] and were strongly worded.[143] He wrote to Akhandananda, "Go from door to door amongst the poor and lower classes of the town of Khetri and teach them religion. Also, let them have oral lessons on geography and such other subjects. No good will come of sitting idle and having princely dishes, and saying "Ramakrishna, O Lord!"—unless you can do some good to the poor".[144][145] In 1895, Vivekananda founded the periodical Brahmavadin to teach the Vedanta.[146] Later, Vivekananda's translation of the first six chapters of The Imitation of Christ was published in Brahmavadin in 1899.[147] Vivekananda left for India on 16 December 1896 from England with his disciples Captain and Mrs. Sevier and J.J. Goodwin. On the way, they visited France and Italy, and set sail for India from Naples on 30 December 1896.[148] He was later followed to India by Sister Nivedita, who devoted the rest of her life to the education of Indian women and India's independence.[125][149]

Vivekananda was one of the main representatives of Neo-Vedanta, a modern interpretation of selected aspects of Hinduism in line with western esoteric traditions, especially Transcendentalism, New Thought and Theosophy.[3] His reinterpretation was, and is, very successful, creating a new understanding and appreciation of Hinduism within and outside India,[3] and was the principal reason for the enthusiastic reception of yoga, Transcendental Meditation and other forms of Indian spiritual self-improvement in the West.[205] Agehananda Bharati explained, "...modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly".[206] Vivekananda espoused the idea that all sects within Hinduism (and all religions) are different paths to the same goal.[207] However, this view has been criticised as an oversimplification of Hinduism.[207]

In the background of emerging nationalism in British-ruled India, Vivekananda crystallised the nationalistic ideal. In the words of social reformer Charles Freer Andrews, "The Swami's intrepid patriotism gave a new colour to the national movement throughout India. More than any other single individual of that period Vivekananda had made his contribution to the new awakening of India".[208] Vivekananda drew attention to the extent of poverty in the country, and maintained that addressing such poverty was a prerequisite for national awakening.[209] His nationalistic ideas influenced many Indian thinkers and leaders. Sri Aurobindo regarded Vivekananda as the one who awakened India spiritually.[210] Mahatma Gandhi counted him among the few Hindu reformers "who have maintained this Hindu religion in a state of splendor by cutting down the dead wood of tradition".[211]

In September 2010, the then Union Finance Minister Pranab Mukherjee, the President of India before the current President Ram Nath Kovind, approved in principle the Swami Vivekananda Values Education Project at a cost of ₹1 billion (US$13 million), with objectives including: involving youth with competitions, essays, discussions and study circles and publishing Vivekananda's works in a number of languages.[212] In 2011, the West Bengal Police Training College was renamed the Swami Vivekananda State Police Academy, West Bengal.[213] The state technical university in Chhattisgarh has been named the Chhattisgarh Swami Vivekanand Technical University.[214] In 2012, the Raipur airport was renamed Swami Vivekananda Airport.[215]

While National Youth Day in India is observed on his birthday, 12 January, the day he delivered his masterful speech at the Parliament of Religions, 11 September 1893, is "World Brotherhood Day".[216][217] The 150th birth anniversary of Swami Vivekananda was celebrated in India and abroad. The Ministry of Youth Affairs and Sports in India officially observed 2013 as the occasion in a declaration.[218]

Indian film director Utpal Sinha made a film, The Light: Swami Vivekananda as a tribute for his 150th birth anniversary.[219] Other Indian films about his life include: Swamiji (1949) by Amar Mullick, Swami Vivekananda (1955) by Amar Mullick, Birieswar Vivekananda (1964) by Modhu Bose, Life and Message of Swami Vivekananda (1964) documentary film by Bimal Roy, Swami Vivekananda (1998) by G. V. Iyer, Swamiji (2012) laser light film by Manick Sorcar.[220] Sound of Joy, an Indian 3D-animated short film directed by Sukankan Roy depicts the spiritual journey of Vivekananda. It won the National Film Award for Best Non-Feature Animation Film in 2014.[221]

Although Vivekananda was a powerful orator and writer in English and Bengali,[222] he was not a thorough scholar,[223] and most of his published works were compiled from lectures given around the world which were "mainly delivered [...] impromptu and with little preparation".[223] His main work, Raja Yoga, consists of talks he delivered in New York.[224]

Bartaman Bharat meaning "Present Day India"[225] is an erudite Bengali language essay written by him, which was first published in the March 1899 issue of Udbodhan, the only Bengali language magazine of Ramakrishna Math and Ramakrishna Mission. The essay was reprinted as a book in 1905 and later compiled into the fourth volume of The Complete Works of Swami Vivekananda.[226] [227] In this essay his refrain to the readers was to honour and treat every Indian as a brother irrespective of whether he was born poor or in lower caste.[228]