wami Vivekananda (Bengali: [ʃami bibekanɒnɖo] (  listen), Shāmi Bibekānondo; 12 January 1863 – 4

July 1902), born Narendra Nath Datta (Bengali: [nɔrend̪) ro nat) ʰ d̪) ɔt) t)o]), was an Ind̪ian Hind̪u monk and̪

chief d̪isciple of the 19th-century saint Ramakrishna. He was a key figure in the introd̪uction of the

Ind̪ian philosophies of Ved̪anta and̪ Yoga to the Western world̪[2] and̪ is cred̪ited̪ with raising interfaith

awareness, bringing Hind̪uism to the status of a major world̪ religion d̪uring the late 19th century.[3] He was a major force in the revival of Hind̪uism in Ind̪ia, and̪ contributed̪ to the concept of

nationalism in colonial Ind̪ia.[4] Vivekanand̪a found̪ed̪ the Ramakrishna Math and̪ the Ramakrishna

Mission.[2] He is perhaps best known for his inspiring speech which began, "Sisters and̪ brothers of

America ...,"[5] in which he introd̪uced̪ Hind̪uism at the Parliament of the World̪'s Religions in Chicago

in 1893.

Born into an aristocratic Bengali family of Calcutta, Vivekanand̪a was inclined̪ toward̪s spirituality. He

was influenced̪ by his guru, Ramakrishna, from whom he learnt that all living beings were an

embod̪iment of the d̪ivine self; therefore, service to God̪ could̪ be rend̪ered̪ by service to mankind̪.

After Ramakrishna's d̪eath, Vivekanand̪a toured̪ the Ind̪ian subcontinent extensively and̪ acquired̪

first-hand̪ knowled̪ge of the cond̪itions prevailing in British Ind̪ia. He later travelled̪ to the United̪

States, representing Ind̪ia at the 1893 Parliament of the World̪ Religions. Vivekanand̪a cond̪ucted̪

hund̪red̪s of public and̪ private lectures and̪ classes, d̪isseminating tenets of Hind̪u philosophy in the

United̪ States, England̪ and̪ Europe. In Ind̪ia, Vivekanand̪a is regard̪ed̪ as apatriotic saint and̪ his

birthd̪ay is celebrated̪ there as National Youth Day.

Contents

  [hid̪e] 

1 Early life (1863–88)o 1.1 Birth and̪ child̪hood̪o 1.2 Ed̪ucationo 1.3 Spiritual apprenticeshipo 1.4 With Ramakrishnao 1.5 Found̪ing of first Ramakrishna Math at Baranagaro 1.6 Monastic vows

2 Travels in Ind̪ia (1888–93)o 2.1 North

2.1.1 Meeting with Pavhari Babao 2.2 Return to Baranagar Math and̪ Himalayan journey (1890–91)o 2.3 Rajputana (1891)o 2.4 West (1891–92)o 2.5 South (1892–93)

3 First visit to the West (1893–97)o 3.1 Parliament of the World̪'s Religionso 3.2 Lecture tours in the U.S. and̪ England̪

4 Back in Ind̪ia (1897–99) 5 Second̪ visit to the West and̪ final years (1899–1902)

6 Death 7 Teachings and̪ philosophy 8 Influence and̪ legacy 9 Literary works 10 References

o 10.1 Noteso 10.2 Citationso 10.3 Sources

11 Further read̪ing 12 External links

Early life (1863–88)[ed̪it]

Birth and childhood[ed̪it]

(left) Bhuvaneswari Devi (1841–1911); "I am ind̪ebted̪ to my mother for the efflorescence of my knowled̪ge."[6] –

Vivekanand̪a

(right) 3, Gourmohan Mukherjee Street, birthplace of Vivekanand̪a, now converted̪ into a museum and̪ cultural

centre

Vivekanand̪a was born Narend̪ranath Datta (shortened̪ to Narend̪ra or Naren)[7] at his ancestral

home at 3 Gourmohan Mukherjee Street in Calcutta, the capital of British Ind̪ia, on 12 January 1863

d̪uring the Makar Sankranti festival.[8] He belonged̪ to a trad̪itional Bengali Maulika Kayastha family

and̪ was one of nine siblings.[9]His father, Vishwanath Datta, was an attorney at the Calcutta High

Court.[10][11] Durgacharan Datta, Narend̪ra's grand̪father, was a Sanskrit and̪ Persian scholar[12] who left

his family and̪ became a monk at age twenty-five.[13]His mother, Bhuvaneswari Devi (born Basu), was

a d̪evout housewife.[12] The progressive, rational attitud̪e of Narend̪ra's father and̪ the religious

temperament of his mother helped̪ shape his thinking and̪ personality.[14][15]

Narend̪ranath was interested̪ spiritually from a young age, and̪ used̪ to med̪itate before the images

of d̪eities such as Shiva, Rama, and̪ Sita.[16] He was fascinated̪ by wand̪ering ascetics and̪ monks.[15] Narend̪ra was naughty and̪ restless as a child̪, and̪ his parents often had̪ d̪ifficulty controlling him.

His mother said̪, "I prayed̪ to Shiva for a son and̪ he has sent me one of his d̪emons".[13]

Education[ed̪it]

In 1871 Narend̪ra enrolled̪ at Ishwar Chand̪ra Vid̪yasagar's Metropolitan Institution, where he stud̪ied̪

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

only stud̪ent to receive first-d̪ivision marks in the Presid̪ency College entrance examination. [17] He

was an avid̪ read̪er[18] in a wid̪e range of subjects, includ̪ing philosophy, religion, history, social

science, art and̪ literature.[19] He was also interested̪ in Hind̪u scriptures, includ̪ing the Ved̪as,

the Upanishad̪s, theBhagavad̪ Gita, the Ramayana, the Mahabharata and̪ the Puranas. Narend̪ra

was trained̪ in Ind̪ian classical music,[20] and̪ regularly participated̪ in physical exercise, sports and̪

organised̪ activities.[19]

Narend̪ra stud̪ied̪ Western logic, Western philosophy and̪ European history at the General

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

Arts examination, and̪ completed̪ a Bachelor of Arts d̪egree in 1884.[22][23] Narend̪ra stud̪ied̪ the works

of David̪ Hume, Immanuel Kant, Johann Gottlieb Fichte,Baruch Spinoza, Georg W. F. Hegel, Arthur

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

with the evolutionism of Herbert Spencer and̪ correspond̪ed̪ with him,[26][27] translating Spencer's

book Education (1861) into Bengali.[28] While stud̪ying Western philosophers, he also learned̪

Sanskrit scriptures and̪ Bengali literature.[25] William Hastie (principal of General Assembly's

Institution) wrote, "Narend̪ra is really a genius. I have travelled̪ far and̪ wid̪e but I have never come

across a lad̪ of his talents and̪ possibilities, even in German universities, among philosophical

stud̪ents".[24] Some accounts have called̪ Narend̪ra a shrutidhara (a person with a prod̪igious

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

Spiritual apprenticeship[ed̪it]

See also: Swami Vivekananda and meditation

Narend̪ra became a member of a Freemasonry lod̪ge and̪ a breakaway faction of the Brahmo

Samaj led̪ by Keshub Chand̪ra Sen and̪ Debend̪ranath Tagore.[21][32][33] His initial beliefs were shaped̪

by Brahmo concepts, which includ̪ed̪ belief in a formless God̪ and̪ the d̪eprecation of id̪olatry.[16][34]

At this time, Narend̪ra met Debend̪ranath Tagore (the lead̪er of Brahmo Samaj) and̪ asked̪ if he had̪

seen God̪. Instead̪ of answering his question, Tagore said̪ "My boy, you have the Yogi 's eyes."[32]

[28] Not satisfied̪ with his knowled̪ge of philosophy, Narend̪ra wond̪ered̪ if God̪ and̪ religion could̪ be

mad̪e a part of one's growing experiences and̪ d̪eeply internalised̪. He asked̪ several prominent

Calcutta resid̪ents if they had̪ come "face to face with God̪", but none of their answers satisfied̪ him.[35][23]

With Ramakrishna[ed̪it]

Main article: Relationship between Ramakrishna and Swami Vivekananda

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

Narend̪ra's first introd̪uction to Ramakrishna occurred̪ in a literature class at General Assembly's

Institution when he heard̪ Professor William Hastie lecturing on William Word̪sworth's poem, The

Excursion.[34] While explaining the word̪ "trance" in the poem, Hastie suggested̪ that his stud̪ents visit

Ramakrishna of Dakshineswar to und̪erstand̪ the true meaning of trance. This prompted̪ some of his

stud̪ents (includ̪ing Narend̪ra) to visit Ramakrishna.[36][37][38]

Ramakrishna, guru of Vivekanand̪a

Vivekanand̪a in Cossipore 1886

In November 1881,.[a] when Narend̪ra was preparing for his upcoming F. A. examination, Ram

Chand̪ra Dattaaccompanied̪ him to Surend̪ra Nath Mitra's, house where Ramakrishna was invited̪ to

d̪eliver a lecture.[40] At this meeting, Ramakrishna asked̪ young Narend̪ra to sing. Impressed̪ by his

singing talent, he asked̪ Narend̪ra to come to Dakshineshwar.[41] Narend̪ra d̪id̪ not consid̪er this their

first meeting, and̪ neither man mentioned̪ this meeting later.[36]

In late 1881 or early 1882, Narend̪ra went to Dakshineswar with two friend̪s and̪ met Ramakrishna.[36] This meeting proved̪ to be a turning point in his life.[42] Although he d̪id̪ not initially accept

Ramakrishna as his teacher and̪ rebelled̪ against his id̪eas, he was attracted̪ by his personality and̪

began to frequently visit him at Dakshineswar.[43] He initially saw Ramakrishna's ecstasies and̪

visions as "mere figments of imagination"[14] and̪ "hallucinations".[44] As a member of Brahmo Samaj,

he opposed̪ id̪ol worship, polytheism and̪ Ramakrishna's worship of Kali.[45] He even rejected̪

the Ad̪vaita Ved̪anta of "id̪entity with the absolute" as blasphemy and̪ mad̪ness, and̪ often rid̪iculed̪

the id̪ea.[44] Narend̪ra tested̪ Ramakrishna, who faced̪ his arguments patiently: "Try to see the truth

from all angles", he replied̪.[43]

Narend̪ra's father's sud̪d̪en d̪eath in 1884 left the family bankrupt; cred̪itors began d̪emand̪ing the

repayment of loans, and̪ relatives threatened̪ to evict the family from their ancestral home. Narend̪ra,

once a son of a well-to-d̪o family, became one of the poorest stud̪ents in his college.[46] He

unsuccessfully tried̪ to find̪ work and̪ questioned̪ God̪'s existence,[47] but found̪ solace in Ramakrishna

and̪ his visits to Dakshineswar increased̪.[48]

One d̪ay Narend̪ra requested̪ Ramakrishna to pray to god̪d̪ess Kali for their family's financial welfare.

Ramakrishna suggested̪ him to go to the temple himself and̪ pray. Following Ramakrishna's

suggestion, he went to the temple thrice, but failed̪ to pray for any kind̪ of world̪ly necessities and̪

ultimately prayed̪ for true knowled̪ge and̪ d̪evotion from the god̪d̪ess.[49][50][51] Narend̪ra grad̪ually grew

read̪y to renounce everything for the sake of realising God̪, and̪ accepted̪ Ramakrishna as his Guru.[43]

In 1885, Ramakrishna d̪eveloped̪ throat cancer, and̪ was transferred̪ to Calcutta and̪ (later) to a

gard̪en house in Cossipore. Narend̪ra and̪ Ramakrishna's other d̪isciples took care of him d̪uring his

last d̪ays, and̪ Narend̪ra's spiritual ed̪ucation continued̪. At Cossipore, he

experienced̪ Nirvikalpa samadhi.[52] Narend̪ra and̪ several other d̪isciples received̪ ochre robes from

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

effective worship of God̪.[14][52] Ramakrishna asked̪ him to care for the other monastic d̪isciples, and̪ in

turn asked̪ them to see Narend̪ra as their lead̪er.[54] Ramakrishna d̪ied̪ in the early-morning hours of

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

Founding of first Ramakrishna Math at Baranagar[ed̪it]

Main article: Baranagar Math

After Ramakrishna's d̪eath, his d̪evotees and̪ ad̪mirers stopped̪ supporting his d̪isciples. Unpaid̪ rent

accumulated̪, and̪ Narend̪ra and̪ the other d̪isciples had̪ to find̪ a new place to live.[56] Many returned̪

home, ad̪opting a Grihastha (family-oriented̪) way of life.[57] Narend̪ra d̪ecid̪ed̪ to convert a d̪ilapid̪ated̪

house at Baranagar into a new math (monastery) for the remaining d̪isciples. Rent for the Baranagar

Math was low, raised̪ by "holy begging" (mādhukarī). The math became the first build̪ing of

the Ramakrishna Math: the monastery of the monastic ord̪er of Ramakrishna.[42] Narend̪ra and̪ other

d̪isciples used̪ to spend̪ many hours in practising med̪itation and̪ religious austerities every d̪ay.[58]Narend̪ra later reminisced̪ about the early d̪ays of the monastery:[59]

We und̪erwent a lot of religious practice at the Baranagar Math. We used̪ to get up at 3:00 am and̪

become absorbed̪ in japa and̪ med̪itation. What a strong spirit of d̪etachment we had̪ in those d̪ays!

We had̪ no thought even as to whether the world̪ existed̪ or not.

In 1887, Narend̪ra compiled̪ a Bengali song anthology named̪ Sangeet Kalpataru with Vaishnav

Charan Basak. Narend̪ra collected̪ and̪ arranged̪ most of the songs of this compilation, but could̪ not

finish the work of the book for unfavourable circumstances.[60]

There is a d̪ormitory named̪, in his honour, Vivekanand̪a Dham in Ramakrishna Mission Vid̪yapith,

Deoghar.

Monastic vows[ed̪it]

In December 1886, the mother of Baburam[b] invited̪ Narend̪ra and̪ his other brother monks to Antpur

village. Narend̪ra and̪ the other aspiring monks accepted̪ the invitation and̪ went to Antpur to spend̪

few d̪ays. In Antpur, in the Christmas Eve of 1886, Narend̪ra and̪ eight other d̪isciples took formal

monastic vows.[58] They d̪ecid̪ed̪ to live their lives as Jesus Christ lived̪.[58] Narend̪ranath took the

name "Swami Vivekanand̪a".[61]

Travels in India (1888–93)[ed̪it]

In 1888, Narend̪ra left the monastery as a Parivrâjaka— the Hind̪u religious life of a wand̪ering

monk, "without fixed̪ abod̪e, without ties, ind̪epend̪ent and̪ strangers wherever they go".[62] His sole

possessions were a kamand̪alu (water pot), staff and̪ his two favourite books: the Bhagavad

Gita and̪ The Imitation of Christ.[63] Narend̪ra travelled̪ extensively in Ind̪ia for five years, visiting

centres of learning and̪ acquainting himself with d̪iverse religious trad̪itions and̪ social patterns.[64]

[65] He d̪eveloped̪ sympathy for the suffering and̪ poverty of the people, and̪ resolved̪ to uplift the

nation.[64][66] Living primarily on bhiksha (alms), Narend̪ra travelled̪ on foot and̪ by railway (with tickets

bought by ad̪mirers). During his travels he met, and̪ stayed̪ with Ind̪ians from all religions and̪ walks

of life: scholars, dewans, rajas, Hind̪us, Muslims, Christians, paraiyars (low-caste workers) and̪

government officials.[66]

North[ed̪it]

In 1888 Narend̪ra's first d̪estination was Varanasi, where he visited̪ the places where Gautama

Bud̪d̪ha and̪ Ad̪i Shankara preached̪[67][68] and̪ met Bengali writer Bhud̪ev Mukhopad̪hyay and̪ Hind̪u

saint Trailanga Swami.[69] After meeting Vivekanand̪a, Mukhopad̪hyay said̪ "Such vast experience

and̪ insight at such an early age! I am sure he will be a great man".[67] Narend̪ra also met Sanskrit

and̪ Ved̪ic scholar Babu Pramad̪ad̪as Mitra,[70] with whom he correspond̪ed̪ on the interpretation of

Hind̪u scriptures.[70][69] After leaving Varanasi, he

visited̪ Ayod̪hya, Lucknow, Agra, Vrind̪avan, Hathras and̪ Rishikesh.[68] When he was staying in

Vrind̪avan, one d̪ay, he saw a man smoking a hookah. He asked̪ to the man to give him a tobacco

bowl, but the man refused̪ to d̪o so explaining he was a man of lower caste. Narend̪ra initially

accepted̪ his point and̪ started̪ walking, but within few minutes, he started̪ feeling ashamed̪, as he

had̪ been practising "non-d̪uality of soul" for a long time. He returned̪ to the man, once again

requested̪ him to give him tobacco boil and̪ d̪espite the man's reluctance, he took the hookah from

him and̪ started̪ smoking.[71]

After Ramakrishna's d̪eath, in January 1887 Vivekanand̪a (then Narend̪ranath Datta) and̪ eight other d̪isciples

of Ramakrishna took formal monastic vows in Baranagar Math. In 1888, Narend̪ra left the math and̪ began life

as a wand̪ering monk. Both photos were taken at this time.[72]

While on the way to Harid̪war, in September 1888,[73] Narend̪ra stayed̪ at Hathras. There in the

railway waiting room Narend̪ra met Sharat Chand̪ra Gupta, a railway station master.[74] Gupta went to

Narend̪ra and̪ asked̪ if he was hungry, to which he got a reply in positive. He took Narend̪ra to his

home. When Narend̪ra asked̪ him what food̪ he was going to offer, Gupta quoted̪ a Persian poem in

reply: "Oh beloved̪, I shall prepare the most d̪elicious d̪ish with the flesh of my heart".[75] Narend̪ra

told̪ Gupta that he had̪ a great mission in life — he wanted̪ to serve his motherland̪ where starvation

and̪ poverty stalk millions of people. He narrated̪ his d̪ream of seeing Ind̪ia regaining her old̪ glory.

During the conversations Gupta asked̪ Narend̪ra if he could̪ help him anyhow. Narend̪ra immed̪iately

replied̪— "Yes, take up the kamandalu and̪ go begging". Gupta und̪erstood̪ that he was being asked̪

to renounce his personal interest for the welfare of many. He d̪ecid̪ed̪ to renounce the world̪ and̪

became a d̪isciple of Narend̪ranath.[76] Narend̪ra and̪ Gupta left Hathras together.[76]

After leaving Hathras Narend̪ra and̪ Gupta first went to Harid̪war, and̪ from there travelled̪ to

Rishikesh, on foot. Here Narend̪ra initiated̪ Gupta into Sannyasa and̪ was named̪ Swami

Sad̪anand̪a.[77][78] Gupta was the d̪irectly initiated̪ monastic d̪isciple of Vivekanand̪a.[77] Vivekanand̪a

called̪ him "the child̪ of my spirit".[79]

Meeting with Pavhari Baba[ed̪it]

See also: Pavhari Baba § Meeting with Swami Vivekananda

Between 1888 and̪ 1890, Narend̪ra visited̪ Vaid̪yanath and̪ Allahabad̪. In January 1890 he went from

Allahabad̪ to Ghazipur and̪ met Pavhari Baba,[65][80] an Advaita Vedanta ascetic who spent much of his

time in med̪itation.[81] At the time he suffered̪ from lumbago,[80] and̪ it was becoming impossible for him

to move or sit in med̪itation.[82] After meeting Baba, Narend̪ra wanted̪ to become his d̪isciple and̪

Baba asked̪ him to stay a few more d̪ays at Ghazipur. However, the night before his initiation

Narend̪ra had̪ a d̪ream in which Ramakrishna looked̪ at him with a melancholy face. This d̪ream

convinced̪ Narend̪ra that no one other than Ramakrishna could̪ be his teacher, and̪ he aband̪oned̪

the id̪ea of becoming Baba's d̪isciple.[83]

Return to Baranagar Math and Himalayan journey (1890–91)[ed̪it]

During the first half of 1890, after the d̪eaths of fellow Ramakrishna d̪isciples Balaram Bose and̪

Suresh Chand̪ra Mitra, Narend̪ra returned̪ to Baranagar Math because of ill health and̪ to arrange for

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

fellow monk Swami Akhand̪anand̪a) for theHimalayas.

This constituted̪ the first phase of a journey which would̪ bring Narend̪ra to the West.[74][85] He visited̪

the sacred̪ sites of Nainital, Almora, Srinagar, Dehrad̪un, Rishikesh and̪Harid̪war. During these

travels, he met Swami Brahmanand̪a, Sarad̪anand̪a, Turiyanand̪a and̪ Ad̪vaitanand̪a. They stayed̪

at Meerut for several d̪ays engaged̪ in med̪itation, prayer and̪ stud̪y of the scriptures. At the end̪ of

January 1891, Narend̪ra left his colleagues and̪ travelled̪ to Delhi.[85][86]

Rajputana (1891)[ed̪it]

See also: Ajit Singh of Khetri § Relationship with Swami Vivekananda

After visiting historical sites at Delhi, Narend̪ra started̪ his travel toward̪s Rajputana. In these d̪ays,

he d̪rew inspiration from the word̪s of the Gautama Bud̪d̪ha— [87][88][89]

Go forward̪ without a path,

Fearing nothing, caring for nothing!

Wand̪ering alone, like the rhinoceros!

Even as a lion, not trembling at noises,

Even as the wind̪, not caught in the net,

Even as the lotus leaf, untainted̪ by water,

Do thou wand̪er alone, like the rhinoceros!

In February 1891, he first went to Alwar, where he was warmly welcomed̪ by the Hind̪us and̪ the

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

though it was written a thousand̪ years ago, the book was free from "interpolation" and̪ retained̪ its

original purity.[90] When Narend̪ra met the Mangal Singh, king of Alwar, whose outlook was

Westernised̪, Singh challenged̪ Narend̪ra and̪ rid̪iculed̪ Hind̪u id̪ol worship. Narend̪ra attempted̪ to

explain to him that Hind̪u worship is symbolic worship, but failed̪ to make the king und̪erstand̪. Then

Narend̪ra saw a painting hanging on the wall, it was the a painting of the Singh's d̪eceased̪ father

and̪ asked̪ him to spit on it. Singh became angry and̪ retorted̪ how he could̪ spit on his father.

Narend̪ra explained̪, though it was just a painting, not the king himself, it remind̪s everybod̪y about

the king, similarly an id̪ol worshipped̪ by a Hind̪u is actually a symbolic worship of the Supreme.[91][90]

From Alwar, Narend̪ra went to Jaipur, where he stud̪ied̪ Panini's Ashtadhyayi with a Sanskrit scholar.

Narend̪ra then went to Ajmer, where he visited̪ the palace of Akbar and̪ theDargah Sharif. At Mount

Abu he met Raja Ajit Singh of Khetri, who became an ard̪ent d̪evotee and̪ supporter.[92] Swami

Tathagatanand̪a, a senior monk in the Ramakrishna Ord̪er, wrote of their relationship:

... Vivekanand̪a's friend̪ship with Maharaja Ajit Singh of Khetri was enacted̪ against the backd̪rop of

Khetri, a sanctified̪ town in Northern Rajasthan, characterized̪ by its long heroic history and̪

ind̪epend̪ent spirit. Destiny brought Swamiji and̪ Ajit Singh together on 4 June 1891 at Mount Abu,

where their friend̪ship grad̪ually d̪eveloped̪ through their mutual interest in significant spiritual and̪

secular topics. The friend̪ship intensified̪ when they travelled̪ to Khetri and̪ it became clear that theirs

was the most sacred̪ friend̪ship, that of a Guru and̪ his d̪isciple.[93]

At Khetri Narend̪ra d̪elivered̪ d̪iscourses to the Raja, became acquainted̪ with pand̪it Ajjad̪a

Ad̪ibhatla Narayana Dasu and̪ stud̪ied̪ the Mahābhāṣya on the sutras of Panini. After two-and̪-a-half

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

West (1891–92)[ed̪it]

Narend̪ra visited̪ Ahmed̪abad̪, Wad̪hwan and̪ Limbd̪i; at the former, he completed̪ his stud̪ies of

Islamic and̪ Jain cultures.[66] At Limbd̪i he met Thakur Saheb Jaswant Singh, who had̪ been to

England̪ and̪ America. From him, Narend̪ra first got the id̪ea of going to the West to preach Ved̪anta.

He visited̪ Junagad̪h and̪ was the guest of Harid̪as Viharid̪as Desai, d̪iwan of the state, who was so

charmed̪ by his company that every evening he and̪ all the state officials conversed̪ with Narend̪ra

until late at night. Narend̪ra also visited̪Girnar, Kutch, Porband̪er, Dwaraka, Palitana, Nad̪iad̪, Nad̪iad̪

ni haveli and̪ Barod̪a. He remained̪ for nine months at Porband̪er, furthering his philosophical and̪

Sanskrit stud̪ies with learned̪ pand̪its.[66]

Narend̪ra's next d̪estinations includ̪ed̪ Mahabaleshwar, Pune, Khand̪wa and̪ Ind̪ore. At Kathiawar he

heard̪ of the 1893 Parliament of the World̪'s Religions, and̪ was urged̪ by his followers to attend̪ it.

After a brief stay in Bombay in July 1892, he met Bal Gangad̪har Tilak d̪uring a train journey.[95] After

staying with Tilak for a few d̪ays in Pune,[96] Narend̪ra travelled̪ to Belgaum in October 1892 and̪

to Panaji and̪ Margao in Goa, spend̪ing three d̪ays at Rachol Seminary (the old̪est convent in Goa,

with rare religious manuscripts and̪ printed̪ works in Latin) stud̪ying Christian theological works.[97]

South (1892–93)[ed̪it]

Narend̪ra later travelled̪ to Bangalore, where he became acquainted̪ with K. Seshad̪ri Iyer (d̪iwan of

the Mysore state). Iyer d̪escribed̪ Narend̪ra as "a magnetic personality and̪ a d̪ivine force which were

d̪estined̪ to leave their mark on the history of his country". Iyer introd̪uced̪ him to the Maharaja (king)

of Mysore Chamaraja Wod̪eyar. Wod̪eyar invited̪ Narend̪ra to stay in his palace as a guest.[98][99] The

maharaja gave Narend̪ra a letter of introd̪uction to the d̪iwan of Cochin and̪ a railway ticket.[100]

From Bangalore, Narend̪ra visited̪ Trissur, Kod̪ungalloor and̪ Ernakulam. At Ernakulam he

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

Ernakulam, Narend̪ra travelled̪ to Trivand̪rum, Nagercoil and̪ reached̪ Kanyakumari on foot on

Christmas Eve 1892.[102] At Kanyakumari, Narend̪ra med̪itated̪ on the "last bit of Ind̪ian rock" (later

known as the Narend̪ra Rock Memorial). At Kanyakumari, Narend̪ra had̪ a "vision of one Ind̪ia" (the

"Kanyakumari resolve of 1892").[103] He wrote:

"At Cape Camorin sitting in Mother Kumari's temple, sitting on the last bit of Ind̪ian rock—I hit upon a

plan: We are so many sanyasis wand̪ering about, and̪ teaching the people metaphysics—it is all

mad̪ness. Did̪ not our Gurudeva use to say, 'An empty stomach is no good̪ for religion?' We as a

nation have lost our ind̪ivid̪uality and̪ that is the cause of all mischief in Ind̪ia. We have to raise the

masses."[103][104]

From Kanyakumari, Narend̪ra visited̪ Mad̪urai and̪ had̪ meetings with the Raja of Ramnad̪ Bhaskara

Sethupathi. During his meetings, he had̪ extensive d̪iscussions on Hind̪u philosophy with eminent

scholars like Mahavid̪wan R. Raghava Iyengar. The raja became his d̪isciple, urging him to attend̪

the Parliament of Religions in Chicago. From Mad̪urai, Narend̪ra

visited̪ Rameswaram, Pond̪icherry and̪ Mad̪ras; there, he met some of his d̪isciples,

specially Alasinga Perumal (who played̪ important roles in collecting fund̪s for his voyage to America

and̪ later establishing the Ramakrishna Mission in Mad̪ras).[105] Perumal went d̪oor to d̪oor in hopes of

getting money for Narend̪ra's travel.[106] With fund̪s collected̪ by his Mad̪ras d̪isciples, the kings of

Mysore, Ramnad̪, Khetri, d̪iwans and̪ other followers, Narend̪ra left Bombay for Chicago on 31 May

1893 with the name "Vivekanand̪a" (as suggested̪ by Ajit Singh of Khetri)[104], which means "the bliss

of d̪iscerning wisd̪om".[107]

First visit to the West (1893–97)[ed̪it]

Vivekanand̪a started̪ his journey to the West on 31 May 1893[108] and̪ visited̪ several cities in Japan

(includ̪ing Nagasaki, Kobe, Yokohama, Osaka, Kyoto and̪ Tokyo),[109] China and̪ Canad̪a en route to

the United̪ States,[108] reaching Chicago on 30 July 1893.[110][108] However, he was d̪isappointed̪ to learn

that no one without cred̪entials from a bona fideorganisation would̪ be accepted̪ as a d̪elegate.

Vivekanand̪a contacted̪ Professor John Henry Wright of Harvard̪ University, who invited̪ him to

speak at Harvard̪.[111] On learning that Vivekanand̪a lacked̪ cred̪entials to speak at the Chicago

Parliament, Wright said̪ "To ask for your cred̪entials is like asking the sun to state its right to shine in

the heavens".[112] Vivekanand̪a wrote of the professor, "He urged̪ upon me the necessity of going to

the Parliament of Religions, which he thought would̪ give an introd̪uction to the nation".[112]

Parliament of the World's Religions[ed̪it]

Main article: Swami Vivekananda at the Parliament of the World's Religions (1893)

(left) Vivekanand̪a on the platform at the Parliament of Religions, September 1893; left to right: Virchand̪

Gand̪hi, Dharmapala, Vivekanand̪a

(right) Swami Vivekanand̪a with the East Ind̪ian group, in the photo: (from left to right) Narasimha Chaira,

Lakeshnie Narain, Vivekanand̪a, H. Dharmapala, and̪ Virchand̪ Gand̪hi

The Parliament of the World̪'s Religions opened̪ on 11 September 1893 at the Art Institute of

Chicago as part of the World̪'s Columbian Exposition.[113][114][115] On this d̪ay, Vivekanand̪a gave a brief

speech representing Ind̪ia and̪ Hind̪uism.[116] He was initially nervous, bowed̪ to Saraswati (the Hind̪u

god̪d̪ess of learning) and̪ began his speech with "Sisters and̪ brothers of America!".[117][115] At these

word̪s, Vivekanand̪a received̪ a two-minute stand̪ing ovation from the crowd̪ of seven thousand̪.[118] When silence was restored̪ he began his ad̪d̪ress, greeting the youngest of the nations on behalf

of "the most ancient ord̪er of monks in the world̪, the Ved̪ic ord̪er of sannyasins, a religion which has

taught the world̪ both tolerance and̪ universal acceptance".[119] Vivekanand̪a quoted̪ two illustrative

passages from the "Shiva mahimna stotram": "As the d̪ifferent streams having their sources in

d̪ifferent places all mingle their water in the sea, so, O Lord̪, the d̪ifferent paths which men take,

through d̪ifferent tend̪encies, various though they appear, crooked̪ or straight, all lead̪ to Thee!" and̪

"Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through

paths that in the end̪ lead̪ to Me."[119] Despite the brevity of his speech, it voiced̪ the spirit and̪ sense

of universality of the parliament.[119][120]

Parliament Presid̪ent John Henry Barrows said̪, "Ind̪ia, the Mother of religions was represented̪ by

Swami Vivekanand̪a, the Orange-monk who exercised̪ the most wond̪erful influence over his

aud̪itors".[117] Vivekanand̪a attracted̪ wid̪espread̪ attention in the press, which called̪ him the "cyclonic

monk from Ind̪ia". The New York Critique wrote, "He is an orator by d̪ivine right, and̪ his strong,

intelligent face in its picturesque setting of yellow and̪ orange was hard̪ly less interesting than those

earnest word̪s, and̪ the rich, rhythmical utterance he gave them". The New York Herald noted̪,

"Vivekanand̪a is und̪oubted̪ly the greatest figure in the Parliament of Religions. After hearing him we

feel how foolish it is to send̪ missionaries to this learned̪ nation".[121] American newspapers reported̪

Vivekanand̪a as "the greatest figure in the parliament of religions" and̪ "the most popular and̪

influential man in the parliament".[122] The Boston Evening Transcript reported̪ that Vivekanand̪a was

"a great favourite at the parliament... if he merely crosses the platform, he is applaud̪ed̪".[123] He

spoke several more times at the Parliament on topics related̪ to Hind̪uism, Bud̪d̪hism and̪ harmony

among religions until the parliament end̪ed̪ on 27 September 1893. Vivekanand̪a's speeches at the

Parliament had̪ the common theme of universality, emphasising religious tolerance.[124] He soon

became known as a "hand̪some oriental" and̪ mad̪e a huge impression as an orator.[125]

Lecture tours in the U.S. and England[ed̪it]"I d̪o not come", said̪ 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 Method̪ist a better Method̪ist; the Presbyterian a better Presbyterian; the Unitarian a better Unitarian. I want to teach you to live the truth, to reveal the light within your own soul." [126]

After the Parliament of Religions, he toured̪ many parts of the US as a guest. His popularity opened̪

up new views for expand̪ing on "life and̪ religion to thousand̪s".[125] During a question-answer session

at Brooklyn Ethical Society, he remarked̪, "I have a message to the West as Bud̪d̪ha had̪ a message

to the East."

Vivekanand̪a spent nearly two years lecturing in the eastern and̪ central United̪ States, primarily in

Chicago, Detroit, Boston, and̪ New York. He found̪ed̪ the Ved̪anta Society of New York in 1894.[127] By spring 1895 his busy, tiring sched̪ule had̪ affected̪ his health.[128] He end̪ed̪ his lecture tours and̪

began giving free, private classes in Ved̪anta and̪ yoga. Beginning in June 1895, Vivekanand̪a

gave private lectures to a d̪ozen of his d̪isciples at Thousand̪ Island̪ Park in New York for two

months.[128]

During his first visit to the West he travelled̪ to England̪ twice, in 1895 and̪ 1896, lecturing

successfully there.[129] In November 1895 he met Margaret Elizabeth Noble an Irish woman who

would̪ become Sister Nived̪ita.[128] During his second̪ visit to England̪ in May 1896 Vivekanand̪a

met Max Müller, a noted̪ Ind̪ologist from Oxford̪ University who wrote Ramakrishna's first biography

in the West.[120] From England̪, Vivekanand̪a visited̪ other European countries. In Germany he

met Paul Deussen, another Ind̪ologist.[130] Vivekanand̪a was offered̪ acad̪emic positions in two

American universities (one the chair inEastern Philosophy at Harvard̪ University and̪ a similar

position at Columbia University); he d̪eclined̪ both, since his d̪uties would̪ conflict with his

commitment as a monk.[128]

Left: Vivekanand̪a in Greenacre, Maine (August 1894).[131] Right: Vivekanand̪a at Mead̪ sisters house, South

Pasad̪ena in 1900.

Vivekanand̪a attracted̪ followers and̪ ad̪mirers in the U.S. and̪ Europe, includ̪ing Josephine

MacLeod̪, William James, Josiah Royce, Robert G. Ingersoll, Nikola Tesla, Lord̪ Kelvin, Harriet

Monroe, Ella Wheeler Wilcox,Sarah Bernhard̪t, Emma Calvé and̪ Hermann Lud̪wig Ferd̪inand̪ von

Helmholtz.[14][128][130][132] He initiated̪ several followers : Marie Louise (a French woman) became Swami

Abhayanand̪a, and̪ Leon Land̪sberg became Swami Kripanand̪a,[133] so that they could̪ continue the

work of the mission of the Ved̪anta Society. This society even to this d̪ay is filled̪ with foreign

nationals and̪ is also located̪ in Los Angeles.[134] During his stay in Los Angeles, Vivekanand̪a built a

retreat to house Ved̪anta stud̪ents. He called̪ it Peace retreat orSanti Asrama.[135] The American

head̪quarters of the Ved̪anta Society (one of the twelve) in USA is located̪ in Los Angeles. There is

also a Ved̪antha Press in Hollywood̪ which publishes Hind̪u scriptures and̪ texts in

English. [136] Christina Greenstid̪el of Detroit was also initiated̪ by Vivekanand̪a with a mantra and̪ she

became Sister Christine,[137] and̪ they established̪ a close father–d̪aughter relationship.[138]

From the West, Vivekanand̪a revived̪ his work in Ind̪ia. He regularly correspond̪ed̪ with his followers

and̪ brother monks,[c] offering ad̪vice and̪ financial support. His letters from this period̪ reflect his

campaign of social service,[139] and̪ were strongly word̪ed̪.[140] He wrote to Swami Akhand̪anand̪a, "Go

from d̪oor to d̪oor amongst the poor and̪ lower classes of the town of Khetri and̪ teach them religion.

Also, let them have oral lessons on geography and̪ such other subjects. No good̪ will come of sitting

id̪le and̪ having princely d̪ishes, and̪ saying "Ramakrishna, O Lord̪!"—unless you can d̪o some good̪

to the poor".[141][142] In 1895, Vivekanand̪a found̪ed̪ the period̪icalBrahmavadin to teach the Ved̪anta.[143] Later, Vivekanand̪a's translation of the first six chapters of The Imitation of Christ was published̪

in Brahmavadin in 1889.[144] Vivekanand̪a left for Ind̪ia on 16 December 1896 from England̪ with his

d̪isciples, Captain and̪ Mrs. Sevier and̪ J.J. Good̪win. On the way they visited̪ France and̪ Italy, and̪

set sail for Ind̪ia from Naples on 30 December 1896.[145] He was later followed̪ to Ind̪ia by Sister

Nived̪ita, who d̪evoted̪ the rest of her life to the ed̪ucation of Ind̪ian women and̪ Ind̪ia's

ind̪epend̪ence.[128][146]

Back in India (1897–99)[ed̪it]

The ship from Europe arrived̪ in Colombo, Sri Lanka on 15 January 1897,[145] and̪ Vivekanand̪a

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

Land. From there on, his journey to Calcutta was triumphant. Vivekanand̪a travelled̪ from Colombo

to Pamban, Rameswaram, Ramnad̪, Mad̪urai, Kumbakonamand̪ Mad̪ras, d̪elivering lectures.

Common people and̪ rajas gave him an enthusiastic reception. During his train travels, people often

sat on the rails to force the train to stop so they could̪ hear him.[145] From Mad̪ras, he continued̪ his

journey to Calcutta and̪ Almora. While in the West, Vivekanand̪a spoke about Ind̪ia's great spiritual

heritage; in Ind̪ia, he repeated̪ly ad̪d̪ressed̪ social issues: uplifting the people, eliminating the caste

system, promoting science and̪ ind̪ustrialisation, ad̪d̪ressing wid̪espread̪ poverty and̪ end̪ing colonial

rule. These lectures, published̪ as Lectures from Colombo to Almora, d̪emonstrate his nationalistic

fervour and̪ spiritual id̪eology.[147]

(left) Vivekanand̪a at Chennai 1897 (right) Ad̪vaita Ashrama, Mayavati (a branch of theRamakrishna

Math found̪ed̪ on 19 March 1899) later published̪ many of Vivekanand̪a's work and̪ now publishes Prabuddha

Bharata.

On 1 May 1897 in Calcutta, Vivekanand̪a found̪ed̪ the Ramakrishna Mission for social service. Its

id̪eals are based̪ on Karma Yoga,[148][149] and̪ its governing bod̪y consists of the trustees of

the Ramakrishna Math (which cond̪ucts religious work).[150] Both Ramakrishna Math and̪

Ramakrishna Mission have their head̪quarters at Belur Math.[120][151] Vivekanand̪a found̪ed̪ two other

monasteries: one in Mayavati in the Himalayas (near Almora), the Advaita Ashrama and̪ another in

Mad̪ras. Two journals were found̪ed̪: Prabuddha Bharata in English and̪ Udbhodan in Bengali.[152] That year, famine-relief work was begun by Swami Akhand̪anand̪a in the Murshid̪abad̪ d̪istrict.[120]

[150]

Vivekanand̪a earlier inspired̪ Jamsetji Tata to set up a research and̪ ed̪ucational institution when

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

Tata now asked̪ him to head̪ his Research Institute of Science; Vivekanand̪a d̪eclined̪ the offer,

citing a conflict with his "spiritual interests".[153][154][155] He visited̪ Punjab, attempting to med̪iate an

id̪eological conflict between Arya Samaj (a reformist Hind̪u movement) and̪ sanatan (orthod̪ox

Hind̪us).[156] After brief visits to Lahore,[150] Delhi and̪ Khetri, Vivekanand̪a returned̪ to Calcutta in

January 1898. He consolid̪ated̪ the work of the math and̪ trained̪ d̪isciples for several months.

Vivekanand̪a composed̪ "Khand̪ana Bhava–Band̪hana", a prayer song d̪ed̪icated̪ to Ramakrishna, in

1898.[157]

Second visit to the West and final years (1899–1902)[ed̪it]

See also: Swami Vivekananda in California

(left) Vivekanand̪a at Belur Math on 19 June 1899

(right) Vivekanand̪a (photo taken in Bushnell Stud̪io, San Francisco, 1900)

Despite d̪eclining health, Vivekanand̪a left for the West for a second̪ time in June

1899[158] accompanied̪ by Sister Nived̪ita and̪ Swami Turiyanand̪a. Following a brief stay in England̪,

he went to the United̪ States. During this visit, Vivekanand̪a established̪ Ved̪anta Societies in San

Francisco and̪ New York and̪ found̪ed̪ a shanti ashrama (peace retreat) in California.[159] He then went

to Paris for the Congress of Religions in 1900.[160] His lectures in Paris concerned̪ the worship of

the lingam and̪ the authenticity of the Bhagavad̪ Gita.[159] Vivekanand̪a then visited̪Brittany,

Vienna, Istanbul, Athens and̪ Egypt. The French philosopher Jules Bois was his host for most of this

period̪, until he returned̪ to Calcutta on 9 December 1900.[159]

After a brief visit to the Ad̪vaita Ashrama in Mayavati Vivekanand̪a settled̪ at Belur Math, where he

continued̪ co-ord̪inating the works of Ramakrishna Mission, the math and̪ the work in England̪ and̪

the U.S. He had̪ many visitors, includ̪ing royalty and̪ politicians. Although Vivekanand̪a was unable

to attend̪ the Congress of Religions in 1901 in Japan d̪ue to d̪eteriorating health, he mad̪e

pilgrimages to Bod̪hgaya and̪ Varanasi.[161] Declining health (includ̪ingasthma, d̪iabetes and̪

chronic insomnia) restricted̪ his activity.[162]

Death[ed̪it]

On 4 July 1902 (the d̪ay of his d̪eath)[163] Vivekanand̪a awoke early, went to the chapel at Belur Math

and̪ med̪itated̪ for three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar and̪ the philosophy

of yoga to pupils,[164][165] later d̪iscussing with colleagues a planned̪ Ved̪ic college in the Ramakrishna

Math. At seven p.m. Vivekanand̪a went to his room, asking not to be d̪isturbed̪;[164] he d̪ied̪ at

9:10 p.m. while med̪itating.[166] Accord̪ing to his d̪isciples, Vivekanand̪a attained̪ mahasamād̪hi;[167] the

rupture of a blood̪ vessel in his brain was reported̪ as a possible cause of d̪eath.[168] His d̪isciples

believed̪ that the rupture was d̪ue to his brahmarandhra (an opening in the crown of his head̪) being

pierced̪ when he attained̪ mahasamādhi. Vivekanand̪a fulfilled̪ his prophecy that he would̪ not live

forty years. [169] He was cremated̪ on a sand̪alwood̪ funeral pyre on the bank of the Ganges in Belur,

opposite whereRamakrishna was cremated̪ sixteen years earlier.[170]

Teachings and philosophy[ed̪it]

Main article: Teachings and philosophy of Swami Vivekananda

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Vivekanand̪a believed̪ that a country's future d̪epend̪s on its people, and̪ his teachings focused̪ on

human d̪evelopment.[171] He wanted̪ "to set in motion a machinery which will bring noblest id̪eas to the

d̪oorstep of even the poorest and̪ the meanest".[172]Vivekanand̪a believed̪ that the essence of

Hind̪uism was best expressed̪ in the Ved̪anta philosophy, based̪ on Ad̪i Shankara's interpretation.

He summarised̪ the Ved̪anta as follows:[173]

Each soul is potentially d̪ivine. The goal is to manifest this Divinity within by controlling nature,

external and̪ internal. Do this either by work, or worship, or mental d̪iscipline, or philosophy—by one,

or more, or all of these—and̪ be free.

This is the whole of religion. Doctrines, or d̪ogmas, or rituals, or books, or temples, or forms, are but

second̪ary d̪etails.

Vivekanand̪a linked̪ morality with control of the mind̪, seeing truth, purity and̪ unselfishness as traits

which strengthened̪ it.[174] He ad̪vised̪ his followers to be holy, unselfish and̪ to have śraddhā (faith).

Vivekanand̪a supported̪ brahmacharya (celibacy),[175]believing it the source of his physical and̪ mental

stamina and̪ eloquence.[176] He emphasised̪ that success was an outcome of focused̪ thought and̪

action; in his lectures on Raja Yoga he said̪, "Take up one id̪ea. Make that one id̪ea your life – think

of it, d̪ream of it, live on that id̪ea. Let the brain, muscles, nerves, every part of your bod̪y, be full of

that id̪ea, and̪ just leave every other id̪ea alone. This is the way to success, that is way great spiritual

giants are prod̪uced̪".[177]

Influence and legacy[ed̪it]

Main article: Influence and legacy of Swami Vivekananda

Vivekanand̪a revitalised̪ Hind̪uism within and̪ outsid̪e Ind̪ia, and̪ was the principal reason for the

enthusiastic reception of yoga, transcend̪ental med̪itation and̪ other forms of Ind̪ian spiritual self-

improvement in the West.[178] Agehanand̪a Bharati explained̪, "...mod̪ern Hind̪us d̪erive their

knowled̪ge of Hind̪uism from Vivekanand̪a, d̪irectly or ind̪irectly".[179] Vivekanand̪a espoused̪ the id̪ea

that all sects within Hind̪uism (and̪ all religions) are d̪ifferent paths to the same goal.[180] However, this

view has been criticised̪ as an oversimplification of Hind̪uism.[180]

(left) Vivekanand̪a statue near the Gateway of Ind̪ia, Mumbai

(right) at Shri Ramakrishna Vid̪yashala, Mysore, Ind̪ia

In the background̪ of emerging nationalism in British-ruled̪ Ind̪ia, Vivekanand̪a crystallised̪ the

nationalistic id̪eal. In the word̪s of social reformer Charles Freer And̪rews, "The Swami's intrepid̪

patriotism gave a new colour to the national movement throughout Ind̪ia. More than any other single

ind̪ivid̪ual of that period̪ Vivekanand̪a had̪ mad̪e his contribution to the new awakening of Ind̪ia".[181] Vivekanand̪a d̪rew attention to the extent of poverty in the country, and̪ maintained̪ that

ad̪d̪ressing such poverty was a prerequisite for national awakening.[182] His nationalistic id̪eas

influenced̪ many Ind̪ian thinkers and̪ lead̪ers. Sri Aurobind̪o regard̪ed̪ Vivekanand̪a as the one who

awakened̪ Ind̪ia spiritually.[183] Mahatma Gand̪hi counted̪ him among the few Hind̪u reformers "who

have maintained̪ this Hind̪u religion in a state of splend̪or by cutting d̪own the d̪ead̪ wood̪ of

trad̪ition".[184]

The first governor-general of ind̪epend̪ent Ind̪ia, Chakravarti Rajagopalachari, said̪ "Vivekanand̪a

saved̪ Hind̪uism, saved̪ Ind̪ia".[185]Accord̪ing to Subhas Chand̪ra Bose, a proponent of armed̪ struggle

for Ind̪ian ind̪epend̪ence, Vivekanand̪a was "the maker of mod̪ern Ind̪ia";[186] for Gand̪hi,

Vivekanand̪a's influence increased̪ Gand̪hi's "love for his country a thousand̪fold̪". Vivekanand̪a

influenced̪ Ind̪ia's ind̪epend̪ence movement;[187] his writings inspired̪ freed̪om fighters such as Netaji

Subhas Chand̪ra Bose,Aurobind̪o Ghose, Bal Gangad̪har Tilak and̪ Bagha Jatin and̪ intellectuals

such as Ald̪ous Huxley, Christopher Isherwood̪, Romain Rolland̪.[188] Many years after Vivekanand̪a's

d̪eath Rabind̪ranath Tagore told̪ French Nobel laureate Romain Rolland̪,[189] "If you want to know

Ind̪ia, stud̪y Vivekanand̪a. In him everything is positive and̪ nothing negative". Rolland̪ wrote, "His

word̪s are great music, phrases in the style of Beethoven, stirring rhythms like the march of Händ̪el

choruses. I cannot touch these sayings of his, scattered̪ as they are through the pages of books, at

thirty years' d̪istance, without receiving a thrill through my bod̪y like an electric shock. And̪ what

shocks, what transports, must have been prod̪uced̪ when in burning word̪s they issued̪ from the lips

of the hero!"[190]

Jamsetji Tata was inspired̪ by Vivekanand̪a to establish the Ind̪ian Institute of Science, one of Ind̪ia's

best-known research universities.[155] Abroad̪, Vivekanand̪a communicated̪ with orientalist Max Müller,

and̪ scientist Nikola Tesla was one of those influenced̪ by his Ved̪ic teachings. While National Youth

Day in Ind̪ia is observed̪ on his birthd̪ay, 12 January, the d̪ay he d̪elivered̪ his masterful speech at

the Parliament of Religions, 11 September 1893 is “World̪ Brotherhood̪ Day”.[191][192] In September

2010, Ind̪ia's Finance Ministry highlighted̪ the relevance of Vivekanand̪a's teachings and̪ values to

the mod̪ern economic environment. The Union Finance Minister Pranab Mukherjee approved̪ in

principle the Swami Vivekanand̪a Values Ed̪ucation Project at a cost of  1 billion (US$16 million),

with objectives includ̪ing involving youth with competitions, essays, d̪iscussions and̪ stud̪y circles

and̪ publishing Vivekanand̪a's works in a number of languages.[193] In 2011, the West Bengal Police

Training College was renamed̪ the Swami Vivekanand̪a State Police Acad̪emy, West Bengal.[194] The

state technical university in Chhattisgarh has been named̪ the Chhattisgarh Swami Vivekanand̪a

Technical University.[195] In 2012, the Raipur airport was renamed̪ Swami Vivekanand̪a Airport.[196]

The 150th birth anniversary of Swami Vivekanand̪a was celebrated̪ in Ind̪ia and̪ abroad̪. The Ministry

of Youth Affairs and̪ Sports in Ind̪ia officially observed̪ 2013 as the occasion in a d̪eclaration.[197] Year-

long events and̪ programs were organised̪ by branches of the Ramakrishna Math, the Ramakrishna

Mission, the central and̪ state governments in Ind̪ia, ed̪ucational institutions and̪ youth groups.

Bengali film d̪irector Tutu (Utpal) Sinha mad̪e a film, The Light: Swami Vivekananda as a tribute for

his 150th birth anniversary.[198]

Literary works[ed̪it]

(left) Lectures from Colombo to Almora front cover 1897 ed̪ition

(right) Ved̪anta Philosophy An ad̪d̪ress before the Grad̪uate Philosophical Society 1901 cover page

Vivekanand̪a was a powerful orator and̪ writer in English and̪ Bengali;[199] most of his published̪ works

were compiled̪ from lectures given around̪ the world̪. He was a singer and̪ a poet,[200] "A singer, a

painter, a wond̪erful master of language and̪ a poet, Vivekanand̪a was a complete artist." composing

many songs and̪ poems (includ̪ing his favourite, "Kali the Mother"). Vivekanand̪a blend̪ed̪ humour

with his teachings, and̪ his language was lucid̪. His Bengali writings testify to his belief that word̪s

(spoken or written) should̪ clarify id̪eas, rather than d̪emonstrating the speaker (or writer's)

knowled̪ge.

Bartaman Bharat meaning "Present Day Ind̪ia" [201] is an erud̪ite Bengali language essay written by

him, which was first published̪ in the March 1899 issue of Ud̪bod̪han, the only Bengali language

magazine of Ramakrishna Math and̪ Ramakrishna Mission. The essay was reprinted̪ as a book in

1905 and̪ later compiled̪ into the fourth volume of The Complete Works of Swami Vivekanand̪a.[202] In

this essay his refrain to the read̪ers was to honour and̪ treat every Ind̪ianas a brother irrespective of

whether he was born poor or in lower caste.[203]