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Swami Vivekananda (Bengali: স্বামী বিবেকানন্দ, Shami Bibekānondo; Sanskrit: स्वामी विवेकानन्द, Svāmi Vivekānanda) (January 12, 1863–July 4, 1902), born Narendranath Dutta[2] is the chief disciple of the 19th century mystic Ramakrishna and the founder of Ramakrishna Mission.[3] Vivekananda was the Hindu missionary to the West.[4] He is considered a key figure in the introduction of Vedanta and Yoga in Europe and America[3] and is also credited with raising interfaith awareness, bringing Hinduism to the status of a world religion during the end of 19th Century.[5] Vivekananda is considered to be a major force in the revival of Hinduism in modern India.[4] He is best known for his inspiring speech beginning with "sisters and brothers of America",[6][7] through which he introduced Hinduism at the Parliament of the World's Religions at Chicago in 1893.[2]
Swami Vivekananda was born in an aristocratic family of Calcutta in 1863. His parents influenced the Swami's thinking—the father by his rational mind and the mother by her religious temperament. From his childhood, he showed inclination towards spirituality and God realisation. While searching for a man who could directly demonstrate the reality of God, he came to Ramakrishna and became his disciple. As a guru Ramakrishna taught him Advaita Vedanta and that all religions are true, and service to man was the most effective worship of God. After the death of his Guru, he became a wandering monk touring the Indian subcontinent and getting a first hand account of India's condition. He later sailed to Chicago and represented India as a delegate in the 1893 Parliament of World religions. An eloquent speaker, Vivekananda was invited to several forums in United States and spoke at universities and clubs. He conducted several public and private lectures, disseminating Vedanta, Yoga and Hinduism in America, England and few other countries in Europe. He also established Vedanta societies in America and England. He later sailed back to India and in 1897 he founded the Ramakrishna Math and Mission, a philanthropic and spiritual organization. The Swami is regarded as one of India's foremost nation-builders. His teachings influenced the thinking of other national leaders and philosophers, like Mahatma Gandhi, Jawaharlal Nehru, Subhas Chandra Bose, Aurobindo Gosh, Radhakrishnan.[2][4][8]
Biography
[edit] Birth and Childhood
Bhuvaneshwari Devi (1841-1911).
"I am indebted to my mother for the efflorescence of my knowledge."[9]—Vivekananda
Swami Vivekananda was born in Shimla Pally, Calcutta at 6:33 a.m on Monday, 12 January 1863,[10] and was given the name Narendranath Datta.[11] His father Vishwananath Datta was an attorney of Calcutta High Court. He was considered generous, and had a progressive outlook in social and religious matters. His mother Bhuvaneshwari Devi was pious and had practiced austerities and prayed to Vireshwar Shiva of Varanasi to give her a son. She reportedly had a dream in which Shiva rose from his meditation and said that he will be born as her son.[12]
His thinking and personality were influenced by his parents—the father by his rational mind and the mother by her religious temperament.[8] During his early years he became familiar with Western philosophy and science, and refused to accept anything without rational proof and pragmatic test. Another part of his mind was drawn to the spiritual ideals of meditation and non-attachment.[8]
Narendranath started his education at home, later he was admitted to Metropolitan Institution of Ishwar Chandra Vidyasagar in 1871 and in 1879 he passed the Entrance Examination.[13] He had varied interests and a wide range of scholarship in philosophy, 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. 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 and religion.[15]
Narendranath's mother played a very important role in his spiritual development. One of the sayings of his mother Narendra quoted often in his later years was, "Remain pure all your life; guard your own honor and never transgress the honor of others. Be very tranquil, but when necessary, harden your heart."[16] He reportedly was adept in meditation. He reportedly would see a light while falling asleep and he reportedly had a vision of Buddha during his meditation.[17]
[edit] College and Brahmo Samaj
Narendranath entered the first year Arts class of Presidency College, Calcutta in January 1880 and the next year he shifted to Scottish Church College, Calcutta. During the course, he studied western logic, western philosophy and history of European nations.[15] In 1881 he passed the Fine Arts examination and in 1884 he passed the Bachelor of Arts.[18][19]
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."[20] He was regarded as a srutidhara—a man with prodigious memory.[21][22] After a discussion with Narendranath, Dr. Mahendralal Sarkar reportedly said, "I could never have thought that such a young boy had read so much!"[23]
From his childhood, he showed inclination towards spirituality, God realisation and realizing the highest spiritual truths. He studied different religious and philosophical systems of East and the West; he met different religious leaders. He came under the influence of the Brahmo Samaj, an important socio-religious organization of that time. His initial beliefs were shaped by Brahmo Samaj, which believed in formless God, deprecated the worship of idols and devoted itself to socio-religious reforms.[24] He met the leaders of Brahmo Samaj—Devendranath Tagore and Keshub Chandra Sen, questioning them about the existence of God, but he could not get a convincing answer.[25][26]
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.[20] Narendra became fascinated with the Evolutionism of Herbert Spencer, and translated Spencer’s book on Education into Bengali for Gurudas Chattopadhyaya, his publisher. It is also said that Narendra exchanged correspondence with Herbert Spencer for some time.[27] [28] But, alongside his study of Spencer and other Western philosophers, he also delved deep into Indian Sanskrit scriptures.[27]
His first introduction to Ramakrishna occurred in a literature class, when he heard Principal Hastie lecturing on William Wordsworth's peom The Excursion and the poet's nature-mysticism.[29] 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.[30][31]
[edit] With Ramakrishna
His meeting with Ramakrishna in November 1881 proved to be a turning point in his life.[27] About this meeting, Narendranath said, "He [Sri 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."[27][32]
Though 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 to the maximum, but the master was patient, forgiving, humorous, and full of love. He never asked Narendra to abandon reason, and he faced all of Narendra's arguments and examinations with patience. In time, Narendra accepted Ramakrishna, and when he accepted, his acceptance was whole-hearted. While Ramakrishna predominantly taught duality and Bhakti to his other disciples, he taught Narendra the Advaita Vedanta, the philosophy of Sankara.[citation needed]
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 August 1886, Ramakrishna's end came in the form of throat cancer.When Ramakrishna was on his death bed,Vivekananda was on his side and thought "Are you the spirit even now?".Ramakrishna declared, "He who was Rama and He who was Krishna is now RamaKrishna in this body". After this Narendra and a core group of Ramakrishna's disciples took vows to become monks and renounce everything, and started living in a supposedly haunted house in Baranagore. They took alms to satisfy their hunger and their other needs were taken care of by Ramakrishna's richer householder disciples.[citation needed]
[edit] Wanderings in India
Swami Vivekananda
Soon, the young monk of Baranagore wanted to live the life of a wandering monk, dressed in ochre cloths and a begging bowl and no other possessions. In July 1890, Vivekananda set out for a long journey, without knowing where the journey would take him. The journey that followed took him to the length and breadth of the Indian subcontinent. During these days, Vivekananda assumed various names like Vividishananda (in Sanskrit, Vividisha means "the desire to know" and Ananda means "bliss" , Satchidananda, etc. It is said that the Maharaja Ajit Singh of Khetri, suggested to him the name Vivekananda because of his discernment of things, good and bad. Viveka or discrimination between the eternal and the transient was highly valued by the Swami, who, recollecting that Keshab Chandra Sen used to call him by that name, accepted it. [33]
Vivekananda Temple on Vivekananda rock at Kanyakumari, India
During these wandering days, Vivekananda stayed in kings' palaces, as well as the huts of the poor. He came in close contact with the culture of different regions of India and various classes of people in India. Vivekananda observed the imbalance in society and tyranny in the name of caste. He realized the need for a national rejuvenation if India was to survive at all. He reached Kanyakumari, the southernmost tip of the Indian subcontinent, on 24 December 1892. There, he swam across the sea and started meditating on a lone rock. He thus meditated for three days and said later that he meditated about the past, present and future of India. The rock went on to become the Vivekananda memorial at Kanyakumari.[citation needed]
Vivekananda went to Madras and spoke about his plans for India and Hinduism to the young men of Madras. They were impressed by the monk and urged him to go to the United States and represent Hinduism in the World Parliament of Religions. The Raja of Ramnad, who was originally invited for the conference, promoted Vivekananda as the right person to represent the views of Hinduism in the Parliament. Thus, helped by his friends at Chennai, Bhaskara Sethupathi, Raja of Ramnad and Maharajas of Mysore and Khetri, Vivekananda set out on his journey to the USA.[citation needed]
In one of his lectures in California, the swami described about his condition during wandering days as follows: [34]
“ Many times I have been in the jaws of death, starving, footsore, and weary; for days and days I had no food, and often could walk no farther; I would sink down under a tree, and life would seem to be ebbing away. I could not speak, I could scarcely think, but at last the mind reverted to the idea: "I have no fear nor death; never was I born, never did I die; I never hunger or thirst. I am It! I am It! The whole of nature cannot crush me; it is my servant. Assert thy strength, thou Lord of lords and God of gods! Regain thy lost empire! Arise and walk and stop not!" And I would rise up, reinvigorated; and here I am today, living! Thus, whenever darkness comes, assert the reality and everything adverse must vanish. For after all, it is but a dream. Mountain-high though the difficulties appear, terrible and gloomy though all things seem, they are but Maya. Fear not, and it is banished. Crush it, and it vanishes. Stamp upon it, and it dies. ”
Vivekananda left for Chicago from Bombay on 31 May 1893.[35]
[edit] First visit to the West
He journey to America took him through China, Japan, Canada and he arrived at Chicago in July 1893.[36] 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.[37] After inviting him to speak at Harvard and on learning of his not having credential 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."[38]
[edit] Parliament of World's Religions
Swami Vivekananda on the Platform of the Parliament of Religions
The Parliament of Religions opened on 11 September 1893 at the Art Institute of Chicago. On this day Vivekananda gave his first brief address. He represented India and Hinduism.[39] Though initially nervous, he bowed to Saraswati, the goddess of learning and began his speech with, "Sisters and brothers of America!".[37][40] 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."[41] 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."[41] Despite being a short speech, it voiced the spirit of the Parliament and its sense of universality.[41][42]
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."[40] 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."[43] Swami Vivekananda was regarded as, "undoubtedly the greatest figure in the parliament of religions", "beyond question, the most popular and influential man in the parliament."[41][44]
He spoke several more times at the Parliament on topics related to Hinduism and Buddhism. The parliament ended on 27th September 1893. All his speeches at the Parliament had one common theme—Universality and stressed religious tolerance.[45]
[edit] Lecturing tours in America, England
After the Parliament of Religions, 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.[46] 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 the happiest part of his first visit to America. He later founded the "Vedanta Society of New York".[46]
During his first visit to America, he traveled to England twice—in 1895 and 1896. His lectures were successful there.[47] Here he met Miss Margaret Noble an Irish lady, who later became Sister Nivedita.[46] During his second visit in May 1896, the Swami met Max Müller a renowned Indologist at Oxford University who wrote Ramakrishna's first biography in the West.[27] From England, he also visited other European countries. In Germany he met Paul Deussen, another famous Indologist.[48]
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.[46]
He attracted several sincere followers. Two disciples joined him, Madame Louise, a French woman, who became Swami Abhayananda, and Mr. Leon Landsberg, who became Swami Kripananda. He initiated several other followers into Brahmacharya.[49] Among his other followers were, Josepine MacLeod, Miss Muller, 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.[46][48] The Hale family became one of his warmest hosts in America.[50]
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.[8] 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 Clave, the French opera singer.[51]
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.[52] He constantly tried to inspire his close disciples in India to do something big. His letters to them contain some of his strongest words.[53] 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."[54][55] Eventually in 1895, the periodical called Brahmavadin was started in Madras, with the money supplied by Vivekananda, for the purpose of teaching the Vedanta.[56] Subsequenly, Vivekananda's translation of first six chapters of The Imitation of Christ was published in Brahmavadin (1889).[57]
Vivekananda left for India on 16 December 1896 from England with disciples, Capitan 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.[58] Later, he was followed to India by Miss Muller and Sister Nivedita. Sister Nivedita devoted the rest of her life to the education of Indian women and the cause of India's independence.[46][59]
[edit] Back in India
Swami Vivekananda at Chennai 1897
[edit] Colombo to Almora
Vivekananda arrived in Colombo on January 15, 1897 and received a grand 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.[60] From Madras, he continued his journey to Calcutta and continued his lectures upto Almora. These lectures have been published as Lectures from Colombo to Almora. These lectures are considered to be of nationalistic fervor and spiritual ideology.[61] His speeches had tremendous influence on the Indian leaders, including Mahatma Gandhi, Bipin Chandra Pal and Balgangadhar Tilak.[62][63]
[edit] Founding of Ramakrishna Math and Mission
On 1 May 1897 at Calcutta, Vivekananda founded the "Ramakrishna Math"—the organ for propagating religion and "Ramakrishna Mission"—the organ for social service.[64] This was the beginning of an organized socio-religious movement to help the masses through educational, cultural, medical and relief work.[27] The ideals of the Ramakrishna Mission are based on Karma Yoga.[65][66] Two monasteries were founded by him, one at Belur, near Calcutta, which became the Headquarters of Ramakrishna Math and Mission and the other at Mayavati on the Himalayas, near Almora called the Advaita Ashrama and later a third monastery was established at Madras. Two journals were started, Prabuddha Bharata in English and Udbhodan in Bengali.[67] The same year, the famine relief work was started by Swami Akhandananda at Murshidabad district.[27][68]
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.[27]
He later visited Punjab, in Pakistan 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.[69] 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.[68] 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.[70]
[edit] Second visit to the West
He once again left for the West in June 1899, amid his declining health.[71] He was accompanied by Sister Nivedita, 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 gift from an American devotee.[72] Later he attended the Congress of Religions, in Paris in 1900.[73] 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.[72] He left Paris in October 24, 1900 and arrived at the Belur Math in December 9, 1900.[72]
[edit] Last years
The Swami Vivekananda temple at Belur Math, on the place where he was cremated.
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 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.[74]
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.[75] 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.[75]
On the day of his death, he taught Shukla-Yajur-Veda to some pupils in the morning at Belur Math.[76] He had a walk with Swami Premananda, a brother-disciple, and gave him instructions concerning the future of the Ramakrishna Math. Vivekananda expired at ten minutes past nine on July 4, 1902 while he was meditating. According to his disciples, this was Mahasamadhi.[77] Afterward, his disciples recorded that they had noticed "a little blood" in the Swami's nostrils, about his mouth and in his eyes.[78] 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.[76]
[edit] Teachings and philosophy
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Vivekananda was a renowned thinker in his own right. One of his most important contributions was to demonstrate how Advaitin thinking is not merely philosophically far-reaching, but how it also has social, even political, consequences. According to Vivekananda, a important lesson he received from Ramakrishna was that "Jiva is Shiva" (each individual is divinity itself).[79] This became his Mantra, and he coined the concept of daridra narayana seva - the service of God in and through (poor) human beings. If there truly is the unity of Brahman underlying all phenomena, then on what basis do we regard ourselves as better or worse, or even as better-off or worse-off, than others? - This was the question he posed to himself. Ultimately, he concluded that these distinctions fade into nothingness in the light of the oneness that the devotee experiences in Moksha. What arises then is compassion for those "individuals" who remain unaware of this oneness and a determination to help them.[citation needed]
Swami Vivekananda belonged to that branch of Vedanta that held that no one can be truly free until all of us are. Even the desire for personal salvation has to be given up, and only tireless work for the salvation of others is the true mark of the enlightened person. He founded the Sri Ramakrishna Math and Mission on the principle of Atmano Mokshartham Jagat-hitaya cha (आत्मनॊ मोक्षार्थम् जगद्धिताय च (for one's own salvation and for the welfare of the World).[citation needed]
However, Vivekananda also pleaded for a strict separation between religion and government ("church and state" a value found in Freemasonry which as a Freemason he had been exposed to.[80] Although social customs had been formed in the past with religious sanction, it was not now the business of religion to interfere with matters such as marriage, inheritance and so on. The ideal society would be a mixture of Brahmin knowledge, Kshatriya culture, Vaisya efficiency and the egalitarian Shudra ethos. Domination by any one led to different sorts of lopsided societies. Vivekananda did not feel that religion, nor, any force for that matter, should be used forcefully to bring about an ideal society, since this was something that would evolve naturally by individualistic change when the conditions were right.[citation needed]
Vivekananda made a strict demarcation between the two classes of Hindu scriptures : the Sruti and the Smritis. The Sruti, by which is meant the Vedas, consist of eternally and universally valid spiritual truths. The Smritis on the other hand, are the dos and donts of religions, applicable to society and subject to revision from time to time. Vivekananda felt that existing Hindu smritis had to be revised for modern times. But the Srutis of course are eternal - they may only be re-interpreted.[citation needed]
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, eloquence to the practice of Brahmacharya.[81]
Vivekananda didn't advocate the emerging area of parapsychology, 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."[82] 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 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,
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 Ghosh 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.
—Sri Aurobindo in Vedic Magazine(1915)
Vivekananda inspired Jamshedji Tata[83] to set up Indian Institute of Science, one of India's finest Institutions. Abroad, he had some interactions with Max Mueller. 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 and Christian missionaries, 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 the name Vivekananda Study Circle. One such group also exists at IIT Madras and is popularly known as (VSC). Additionally, Swami Vivekananda's ideas and teachings have carried on globally, being practiced in institutions all over the world.
Mahatma Gandhi said, "Swami Vivekananda's writings need no introduction from anybody. They make their own irresistible appeal." 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 science
In his book Raja Yoga, Vivekananda writes that practice of Raja Yoga can confer psychic powers such as 'reading another's thoughts', 'controlling all the forces of nature[84]', 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.[85]
However, Vivekananda himself says in the book,
“ It is not the sign of a candid and scientific mind to throw overboard anything without proper investigation. Surface scientists, unable to explain the various extraordinary mental phenomena, strive to ignore their very existence.[86] ”
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. [87] ”
Vivekananda (1895) rejected ether theory before Einstein (1905), stating that it cannot explain the space itself. [88]
In his paper, read at the World Parliament of Religions (1893), Vivekananda also hinted about the final goal of Physics, what in these days, is attempted by theories like the String Theory.
“
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.[89]
”
The great electrical engineer, Nikola Tesla, after listening to Vivekananda's speech on Sankhya Philosophy, was much interested in its cosmogony and its rational theories of the Kalpas (cycles), Prana and Akasha. His notion based on the vedanta led him to think that matter is a manifestation of energy . After attending a lecture on vedanta by Vivekananda Tesla also concluded that, modern science can look for the solution of cosmological problems in Sankhya philosophy, and he could prove that mass can be reduced to potential energy mathematically.[90]
[edit] Works
Vivekananda left a body of philosophical works (see Vivekananda's complete works) which Vedic scholar Frank Parlato has called, "the greatest comprehensive work in philosophy ever published." His books (compiled from lectures given around the world) on the four Yogas (Raja Yoga, Karma Yoga, Bhakti Yoga, Jnana Yoga) 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.[91] By He had composed many songs including his favorite Kali the Mother. He used humor 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.
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I'd rather have a room full of cuddly teddy bears than a diamond necklace in a safe deposit locker. (Rani)
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