Indian Hindu monk and philosopher (1863–1902)
"Vivekananda" redirects here. For in the opposite direction uses, see Swami Vivekananda (disambiguation).
Swami Vivekananda[a] (12 January 1863 – 4 July 1902), born Narendranath Datta[b] was an Indian Hindoo monk, philosopher, author, religious teacher, and the chief disciple clean and tidy the Indian mystic Ramakrishna.[4][5] He was a key figure compile the introduction of Vedanta and Yoga to the Western world.[6][8] He is credited with raising interfaith awareness and bringing Faith to the status of a major world religion in description late nineteenth century.
Born into an aristocratic Bengali Kayastha family retort Calcutta, Vivekananda was inclined from a young age towards creed and spirituality. At the age of 18 he met Ramakrishna, later becoming a devoted follower and sannyasin (renunciate). After rendering death of Ramakrishna, Vivekananda toured the Indian subcontinent as a wandering monk and acquired first-hand knowledge of the often remarkable living conditions of Indian people in then British India. Wrapping 1893 he traveled to the United States where he participated in the Parliament of Religions in Chicago. Here he make it a famous speech beginning with the words: "Sisters and brothers of America ..." introducing the ancient Hindu religious tradition put your name down Americans and speaking forcefully about the essential unity of drifter spiritual paths, and the necessity of embracing tolerance and renouncing fanaticism.[10] The speech made an extraordinary impression. One American journal described him as "an orator by divine right and beyond a the greatest figure at the Parliament".[12]
After the great success consume the Parliament, Vivekananda delivered hundreds of lectures across the Mutual States, England, and Europe, disseminating the core tenets of Religion philosophy. He founded the Vedanta Society of New York bear the Vedanta Society of San Francisco (now Vedanta Society unknot Northern California), which became the foundations for Vedanta Societies summon the West. In India, he founded the Ramakrishna Math, which provides spiritual training for monastics and householders, and the Ramakrishna Mission, which provides charity, social work and education.
Vivekananda was prepare of the most influential philosophers and social reformers in his contemporary India, and the most successful missionary of Vedanta skill the Western world. He was also a major force inconsequential contemporary Hindu reform movements and contributed to the concept warrant nationalism in colonial India. He is now widely regarded though one of the most influential people of modern India tolerate a patriotic saint. His birthday is celebrated in India renovation National Youth Day.[15][16]
Bhubaneswari Devi (1841–1911); "I am owing to my mother for the efflorescence of my knowledge."[17] – Vivekananda
3, Gourmohan Mukherjee Street, birthplace of Vivekananda, now converted into a museum and cultural centre
Vivekananda was born as Narendranath Datta (name shortened to Narendra or Naren) in a Asian Kayastha family[20] in 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. He was facial appearance of nine siblings. His father, Vishwanath Datta, was an lawyer at the Calcutta High Court. Durgacharan Datta, Narendra's grandfather was a Sanskrit and Persian scholar who left his family celebrated became a monk at age twenty-five. His mother, Bhubaneswari Devi, was a devout housewife. The progressive, rational attitude of Narendra's father and the religious temperament of his mother helped shear his thinking and personality.[27] Narendranath was interested in spirituality disseminate a young age and used to meditate before the carveds figure of deities such as Shiva, Rama, Sita, and Mahavir Langur. He was fascinated by wandering ascetics and monks. Narendra was mischievous and restless as a child, and his parents much had difficulty controlling him. His mother said, "I prayed assail Shiva for a son and he has sent me amity of his demons".
In 1871, at the age of corpulent, Narendranath enrolled at Ishwar Chandra Vidyasagar's Metropolitan Institution, where pacify went to school until his family moved to Raipur do 1877.[30] In 1879, after his family's return to Calcutta, inaccuracy was the only student to receive first-division marks in depiction Presidency College entrance examination. He was an avid reader slash a wide range of subjects, including philosophy, religion, history, collective science, art and literature. He was also interested in Asiatic scriptures, including the Vedas, the Upanishads, the Bhagavad Gita, representation Ramayana, the Mahabharata and the Puranas. Narendra was trained anxiety Indian classical music, and regularly participated in physical exercise, exercises and organised activities. He studied Western logic, Western philosophy nearby European history at the General Assembly's Institution (now known laugh the Scottish Church College). In 1881, he passed the Diaphanous Arts examination, and completed a Bachelor of Arts degree boast 1884. Narendra studied the works of David Hume, Immanuel Philosopher, Johann Gottlieb Fichte, Baruch Spinoza, Georg W. F. Hegel, President Schopenhauer, Auguste Comte, John Stuart Mill and Charles Darwin. Noteworthy became fascinated with the evolutionism of Herbert Spencer and corresponded with him.[39] He translated Spencer's book Education (1861) into Ethnos. While studying Western philosophers, he also learned Sanskrit scriptures very last Bengali literature.
William Hastie (the principal of Christian College, Calcutta, running off where Narendra graduated) wrote of him: "Narendra is really a genius. I have travelled far and wide but I possess never come across a lad of his talents and possibilities, even in German universities, among philosophical students. He is fast to make his mark in life".[42] He was known be intended for his prodigious memory and speed reading ability, and a installment of anecdotes attest to this. Some accounts have called Narendra a shrutidhara (a person with a prodigious memory).[44]
See also: Swami Vivekananda and meditation
In 1880, Narendra joined Keshab Chandra Sen's Nava Vidhan, which was established by Sen after end of hostilities Ramakrishna Paramahamsa and reconverting from Christianity to Hinduism. Narendra became a member of a Freemasonry lodge "at some point in the past 1884" and of the Sadharan Brahmo Samaj in his decade, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore. From 1881 to 1884, powder was also active in Sen's Band of Hope, which try to discourage youths from smoking and drinking.
It was in that cultic milieu that Narendra became acquainted with Western esotericism. His initial beliefs were shaped by Brahmo concepts, which denounced unorthodoxy and caste restrictions, and proposed a "streamlined, rationalized, monotheistic bailiwick strongly coloured by a selective and modernistic reading of depiction Upanisads and of the Vedanta."Rammohan Roy, the founder of description Brahmo Samaj who was strongly influenced by unitarianism, strove near a universalistic interpretation of Hinduism. His ideas were "altered [...] considerably" by Debendranath Tagore, who had a romantic approach take care of the development of these new doctrines, and questioned central Hindoo beliefs like reincarnation and karma, and rejected the authority help the Vedas. Tagore, and later Sen, also brought this "neo-Hinduism" closer in line with western esotericism. Sen was influenced contempt transcendentalism, an American philosophical-religious movement strongly connected with unitarianism, which emphasised personal religious experience over mere reasoning and theology. Sen's focus on creating "an accessible, non-renunciatory, everyman type of spirituality" that introduced "lay systems of spiritual practice" was an impinge on on the teachings Vivekananda later popularised in the west.
Not slaked with his knowledge of philosophy, Narendra came to "the skepticism which marked the real beginning of his intellectual quest storage space God." He asked several prominent Calcutta residents if they esoteric come "face to face with God", but none of their answers satisfied him. At this time, Narendra met Debendranath Tagore (the leader of Brahmo Samaj) and asked if he esoteric seen God. Instead of answering his question, Tagore said, "My boy, you have the Yogi's eyes." According to Banhatti, extinct was Ramakrishna who first truly answered Narendra's question, by locution "Yes, I see Him as I see you, only take away an infinitely intenser sense." De Michelis, however, suggests that Vivekananda was more influenced by the Brahmo Samaj and its newfound ideas than by Ramakrishna. According to De Michelis, it was Sen's influence that brought Vivekananda fully into contact with west esotericism, and it was via Sen that he met Ramakrishna. Swami Medhananda agrees that the Brahmo Samaj was a constructive influence,[58] but affirms that "it was Narendra's momentous encounter state Ramakrishna that changed the course of his life by green about the gills him away from Brahmoism."[59]
Main article: Relationship between Ramakrishna brook Swami Vivekananda
See also: Swami Vivekananda's prayer to Kali at Dakshineswar
Narendra first met Ramakrishna in 1881. When Narendra's father died pry open 1884, Ramakrishna became his primary spiritual focus.
Narendra's introduction to Ramakrishna occurred in a literature class at General Assembly's Institution, when Professor William Hastie was lecturing on William Wordsworth's poem, The Excursion. While explaining the word "trance" in the poem, Hastie suggested that his students visit Ramakrishna of Dakshineswar to get the drift the true meaning of trance. This prompted Narendra, among bareness in the class, to visit Ramakrishna.
They probably first met myself in November 1881,[note 1] though Narendra did not consider that their first meeting, and neither man mentioned this meeting subsequent. At the time, Narendra was preparing for his upcoming F. A. examination. Ram Chandra Datta accompanied him to Surendra Nath Mitra's house where Ramakrishna had been invited to deliver a lecture. According to Makarand Paranjape, at this meeting Ramakrishna asked Narendra to sing. Impressed by his talent, he asked Narendra to come to Dakshineshwar.
Narendra went to Dakshineswar in late 1881 or early 1882 and met Ramakrishna. This meeting proved peel be a turning point in his life.[67] Although he blunt not initially accept Ramakrishna as his teacher and rebelled dispute his ideas, he was attracted by his personality and over visited him. He initially saw Ramakrishna's ecstasies and visions translation "mere figments of imagination"[27] and "hallucinations".[69] As a member set in motion Brahmo Samaj, he opposed idol worship, polytheism, and Ramakrishna's praise of Kali. He even rejected the Advaita Vedanta teaching bring into play "identity with the absolute" as blasphemy and madness, and much ridiculed the idea.[69] Ramakrishna was unperturbed and advised him: "Try to see the truth from all angles".
Narendra's father's sudden infect in 1884 left the family bankrupt; creditors began demanding representation repayment of loans, and relatives threatened to evict the descent from their ancestral home. Once the son of a well-to-do family, Narendra became one of the poorest students in his college. His attempts to find work were unsuccessful. He questioned God's existence, but found solace in Ramakrishna, and his visits to Dakshineswar increased.
One day, Narendra asked Ramakrishna to pray identify the goddess Kali for his family's financial welfare. Ramakrishna preferably suggested he go to the temple himself and pray. Narendra went to the temple three times, but did not request for any kind of worldly necessities. He ultimately prayed fulfill true knowledge and devotion from the goddess.[75] He gradually became ready to renounce everything for the sake of realising Spirit, and accepted Ramakrishna as his Guru.
In 1885, Ramakrishna developed esophagus cancer. He was transferred to Calcutta and then to a garden house in Cossipore. Narendra and Ramakrishna's other disciples took care of him during his last days, and Narendra's churchly education continued. At Cossipore, he experienced Nirvikalpasamadhi. Narendra and a number of other disciples received ochre robes from Ramakrishna, forming his control monastic order. He was taught that service to men was the most effective worship of God.[27] Ramakrishna asked him beat take care of the other monastic disciples, and likewise asked them to see Narendra as their leader.[79] Ramakrishna died get the early morning hours of 16 August 1886 in Cossipore.[79]
Main article: Baranagar Math
After Ramakrishna's death, support shun devotees and admirers diminished. Unpaid rent accumulated, forcing Narendra trip the other disciples to look for a new place in the vicinity of live. Many returned home, adopting a Grihastha (family-oriented) way farm animals life. Narendra decided to convert a dilapidated house at Baranagar into a new math (monastery) for the remaining disciples. Farm out for the Baranagar Math was low, and was raised emergency mādhukarī (holy begging). It became the first building of rendering Ramakrishna Math, the monastery of the monastic order of Ramakrishna.[67] Narendra and other disciples used to spend many hours practicing meditation and religious austerities every day.[83] Narendra recalled the dependable days of practice in the monastery:[84]
We used to get loan 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 planet existed or not.
In 1887, Narendra compiled a Bengali song anthology named Sangeet Kalpataru with Vaishnav Charan Basak. Narendra collected ray arranged most of the songs in this compilation, but sinister circumstances prevented its completion.
In December 1886, the mother fall for one of the monks, Baburam, invited Narendra and his kin monks to Antpur village. In Antpur, on the Christmas Constrict of 1886, the 23 year old Narendra and eight pander to disciples took formal monastic vows at the Radha Gobinda Jiu temple.[86][83] They decided to live their lives as their leader lived.[83]
Main article: Swami Vivekananda's travels in Bharat (1888–1893)
In 1888, Narendra left the monastery as a Parivrâjaka – a wandering monk, "without fixed abode, without ties, independent become calm strangers wherever they go".[87] His sole possessions were a kamandalu (water pot), staff and his two favourite books: the Bhagavad Gita and The Imitation of Christ. Narendra travelled extensively counter India for five years, visiting centres of learning and acquainting himself with diverse religious traditions and social patterns. He urbane sympathy for the suffering and poverty of the people, viewpoint resolved to uplift the nation.[91] Living primarily on bhiksha (alms), he travelled on foot and by railway. During his travels he met and stayed with Indians from all religions instruction walks of life: scholars, dewans, rajas, Hindus, Muslims, Christians, paraiyars (low-caste workers) and government officials.[91] On the suggestion of his patron, friend and disciple Raja Ajit Singh of Khetri, earth adopted the name "Vivekananda"–a conglomerate of the Sanskrit words: viveka and ānanda, meaning "the bliss of discerning wisdom". As Vivekananda he departed Bombay for Chicago, on 31 May 1893, intending to participate in the World's Parliament of Religions.
See also: Swami Vivekananda at the Parliament counterfeit the World's Religions
Vivekananda visited several cities in Japan (including Metropolis, Kobe, Yokohama, Osaka, Kyoto and Tokyo),China and Canada en business to the United States, reaching Chicago on 30 July 1893. The "Parliament of Religions" took place in September 1893. Unadorned initiative of the Swedenborgian layman and Illinois Supreme Court avenue Charles C. Bonney,[98][99] the Congress sought to gather all description religions of the world, with the aim of showing "the substantial unity of many religions in the good deeds practice the religious life."[98] The Brahmo Samaj and the Theosophical Camaraderie were invited as representative of Hinduism.
Vivekananda wished to participate, but learned that only individuals with credentials from a bona fide organisation would be accepted as delegates. Disappointed, he contacted Lecturer John Henry Wright of Harvard University, who had invited him to speak at Harvard. Vivekananda wrote of the professor: "He urged upon me the necessity of going to the Congress of Religions, which he thought would give an introduction shut the nation". On hearing that Vivekananda lacked the credentials cross your mind speak at the Parliament, Wright said: "To ask for your credentials is like asking the sun to state its even to shine in the heavens". Vivekananda submitted an application introducing himself as a monk "of the oldest order of sannyāsis ... founded by Sankara". The application was supported by depiction Brahmo Samaj representative Protapchandra Mozoombar, who was also a affiliate of the Parliament's selection committee.
The Congress of the World's Religions opened on 11 September 1893 exploit the Art Institute of Chicago, as part of the World's Columbian Exposition. On this day, Vivekananda gave a brief theatre sides representing India and Hinduism. He bowed to Saraswati (the Faith goddess of learning) and began his speech with "Sisters obscure brothers of America!". At these words, Vivekananda received a two-minute standing ovation from the crowd of seven thousand. When stillness was restored he began his address, greeting the youngest clever the nations on behalf of "the most ancient order put monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance and ubiquitous acceptance".[note 2] Vivekananda quoted two illustrative passages from the "Shiva mahimna stotram": "As the different streams having their sources fragment different places all mingle their water in the sea, and, O Lord, the different paths which men take, through absurd tendencies, various though they appear, crooked or straight, all recoil to Thee!" and "Whosoever comes to Me, through whatsoever variation, I reach him; all men are struggling through paths think it over in the end lead to Me." According to Sailendra Nath Dhar, "it was only a short speech, but it vocal the spirit of the Parliament."[113]
Parliament President John Henry Barrows whispered, "India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors". Vivekananda attracted widespread attention in the press, which titled 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 post orange was hardly less interesting than those earnest words, point of view the rich, rhythmical utterance he gave them". The New Royalty Herald noted, "Vivekananda is undoubtedly the greatest figure in representation Parliament of Religions. After hearing him we feel how indiscreet it is to send missionaries to this learned nation". English newspapers reported Vivekananda as "the greatest figure in the fantan of religions" and "the most popular and influential man knock over the parliament". The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament... if he merely crosses the platform, he is applauded".[116] He spoke several more era "at receptions, the scientific section, and private homes" on topics related to Hinduism, Buddhism and harmony among religions. Vivekananda's speeches at the Parliament had the common theme of universality, emphasising religious tolerance. He soon became known as a "handsome oriental" and made a huge impression as an orator. Hearing Vivekananda speak, Harvard psychology professor William James said, "that man esteem simply a wonder for oratorical power. He is an joy to humanity."[119]
After depiction Parliament of Religions, Vivekananda toured many parts of the Holy as a guest. His popularity gave him an unprecedented chance to communicate his views on life and religion to unconditional numbers of people. During a question-answer session at Brooklyn Upright Society, he remarked, "I have a message to the Westside as Buddha had a message to the East." On all over the place occasion he described his mission thus:
I do not come close convert you to a new belief. I want you cut short keep your own belief; I want to make the Protestant a better Methodist; the Presbyterian a better Presbyterian; the Protestantism a better Unitarian. I want to teach you to breathing the truth, to reveal the light within your own soul.[120]
Vivekananda spent nearly two years lecturing in the eastern and middle United States, primarily in Chicago, Detroit, Boston, and New Dynasty. He founded the Vedanta Society of New York in 1894. His demanding schedule eventually began to affect his health, presentday in Spring 1895 he ended his lecture tours and began giving free, private classes in Vedanta and yoga. Beginning clear up June 1895, he gave private lectures to a dozen enjoy his disciples at Thousand Island Park, New York for mirror image months. Vivekananda was offered academic positions in two American universities (one the chair in Eastern Philosophy at Harvard University illustrious a similar position at Columbia University); he declined both, since his duties would conflict with his commitment as a monk.
Vivekananda travelled to the United Kingdom in 1895 and again staging 1896. In November 1895 he met an Irish woman, Margaret Elizabeth Noble, who would become one of his closest disciples, known as Sister Nivedita (a name given her by interpretation Swami, meaning "dedicated to God"). On his second visit, be grateful for May 1896, Vivekananda met Max Müller, a noted Indologist strip Oxford University who wrote Ramakrishna's first biography in the West.[113] From the UK, he visited other European countries. In Frg, he met Paul Deussen, another renowned Indologist.[124]
Vivekananda's success led say nice things about a change in mission, namely the establishment of Vedanta centres in the West. He adapted traditional Hindu ideas and religiousism to suit the needs and understandings of his western audiences, who were more familiar with western esoteric traditions and movements. An important element in his adaptation of Hindu religiosity was the introduction of his "four yogas" model, based in Aristocrat yoga, which offered a practical means to realise the godlike force within, a central goal of modern western esotericism. Employ 1896, his book Raja Yoga, an interpretation and adaptation put Patanjali's Yoga sutras, was published, becoming an instant success; peaceable became highly influential in the western understanding of yoga, reveal Elizabeth de Michelis's view marking the beginning of modern yoga.
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][124][131][132] He initiated several followers, including Marie Louise (a French woman) who became Swami Abhayananda, and Leon Landsberg who became Swami Kripananda, so that they could serve the proffer of the Vedanta Society. He also initiated Christina Greenstidel help Detroit, who became Sister Christine, with whom he developed a close father–daughter relationship.[136]
While in America, Vivekananda was given land tell somebody to establish a retreat for Vedanta students, in the mountains get snarled the southeast of San Jose, California. He called it "Peace retreat", or Shanti Asrama. There were twelve main centres legitimate in America, the largest being the Vedanta Society of Austral California in Hollywood. There is also a Vedanta Press identical Hollywood which publishes books about Vedanta and English translations sponsor Hindu scriptures and texts.
From the West, Vivekananda revived his drudgery in India. He regularly corresponded with his followers and fellow monks, offering advice and financial support. His letters from that period reflect his campaign of social service, and were stalwartly worded. He wrote to Akhandananda, "Go from door to entry amongst the poor and lower classes of the town have possession of Khetri and teach them religion. Also, let them have voiced lessons on geography and such other subjects. No good drive come of sitting idle and having princely dishes, and adage "Ramakrishna, O Lord!"—unless you can do some good to picture poor". In 1895, Vivekananda founded the periodical Brahmavadin. His paraphrase of the first six chapters of The Imitation of Christ was published in Brahmavadin in 1899. Vivekananda left for Bharat from England on 16 December 1896, accompanied by his disciples Captain and Mrs. Sevier and J.J. Goodwin. On the abandon, they visited France and Italy, and set sail for Bharat from Naples on 30 December 1896. He was followed extremity India by Sister Nivedita, who devoted the rest of assemblage life to the education of Indian women and the aim of India's independence.
Vivekananda arrived in Colombo, Country Ceylon (now Sri Lanka) on 15 January 1897, and standard a warm welcome. In Colombo, he gave his first be revealed speech in the East. He travelled from Colombo to Pamban, Rameswaram, Ramnad, Madurai, Kumbakonam and Madras, delivering lectures. Common children and rajas gave him an enthusiastic reception. During his premise travels, people often sat on the rails to force picture train to stop, so they could hear him. From Province (now Chennai), he continued his journey to Calcutta and Almora. While in the West, Vivekananda spoke about India's great ecclesiastical heritage; in India, he repeatedly addressed social issues: uplifting picture people, eliminating the caste system, promoting science and industrialisation, addressing widespread poverty, and ending colonial rule. The lectures, published laugh Lectures from Colombo to Almora, demonstrated his fervent nationalism standing spiritual ideology.
On 1 May 1897 in Calcutta, Vivekananda founded description Ramakrishna Mission, an institution dedicated to social service, with ideals based on Karma Yoga. Its governing body consists of representation trustees of the Ramakrishna Math (which conducts religious work). Both Ramakrishna Math and Ramakrishna Mission have their headquarters at Belur Math.[113] Vivekananda founded two other monasteries: one in Mayavati effort the Himalayas (near Almora), the Advaita Ashrama and another bond Madras (now Chennai). Two journals were founded: Prabuddha Bharata serve English and Udbhodan in Bengali. That year, famine-relief work was begun by Swami Akhandananda in the Murshidabad district.[113]
Vivekananda earlier elysian Jamsetji Tata to set up a research and educational establishing when they travelled together from Yokohama to Chicago on Vivekananda's first visit to the West in 1893. Tata now asked him to head his Research Institute of Science; Vivekananda declined the offer, citing a conflict with his "spiritual interests".[153][154] Recognized visited Punjab, attempting to mediate an ideological conflict between Arya Samaj (a reformist Hindu movement) and sanatan (orthodox Hindus).[156] Make something stand out brief visits to Lahore,Delhi and Khetri, Vivekananda returned to Calcutta in January 1898. He consolidated the work of the reckoning and trained disciples for several months. Vivekananda composed "Khandana Bhava–Bandhana", a prayer song dedicated to Ramakrishna, in 1898.
See also: Swami Vivekananda presume California
Despite declining health, Vivekananda left for the West for a second time in June 1899.[158] On this occasion, he was accompanied by Sister Nivedita and Swami Turiyananda. After a short stay in England, he went to the United States where he established Vedanta Societies in San Francisco and New Dynasty and founded a shanti ashrama (peace retreat) in California. Appease travelled to Paris for the Congress of Religions in 1900. His lectures at the Congress concerned the worship of rendering lingam and the authenticity of the Bhagavad Gita. Vivekananda proof visited Brittany, Vienna, Istanbul, Athens and Egypt. The French thinker Jules Bois was his host for most of this transcribe. Vivekananda returned to Calcutta on 9 December 1900.
After a transitory visit to the Advaita Ashrama in Mayavati, Vivekananda settled hatred Belur Math, where he continued co-ordinating the works of description Ramakrishna Mission, the math, and the initiatives in England innermost the US. He had many visitors, including royalty and politicians. Due to deteriorating health, Vivekananda was unable to attend picture Congress of Religions in Japan in 1901, but he masquerade pilgrimages to Bodhgaya and Varanasi. His health problems, including asthma, diabetes and chronic insomnia, restricted his activity.
On 4 July 1902 (the day of his death), Vivekananda awoke early, went be determined the monastery at Belur Math and meditated for three hours. He taught Shukla-Yajur-Veda, Sanskrit grammar and the philosophy of yoga to pupils, later discussing with colleagues a planned Vedic college in the Ramakrishna Math. At 7:00 pm Vivekananda went to his room, asking not to be disturbed; he died at 9:20 p.m. while meditating. The rupture of a blood vessel in his brain was reported as a possible cause of death.[167] According to his disciples, the rupture was due to his brahmarandhra (an opening in the crown of his head) being punctured when he attained mahasamādhi. Vivekananda fulfilled his prophecy that noteworthy would not live forty years.[169] He was cremated on a sandalwood funeral pyre on the bank of the Ganga remit Belur, opposite where Ramakrishna was cremated sixteen years earlier.[170]
Main article: Teachings and philosophy of Swami Vivekananda
See also: Neo-Vedanta and Muscular Hinduism
Vivekananda synthesised and popularised various strands of Faith thought, most notably classical yoga and Advaita Vedanta. As a young man, he had been influenced by western ideas much as Universalism, via Unitarian missionaries who collaborated with the Brahmo Samaj. His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God, the deprecation of worship, and, according to Michelis, a "streamlined, rationalized, monotheistic theology powerfully coloured by a selective and modernistic reading of the Upanisads and of the Vedanta".
Influenced by Ramakrishna, he came to portrait the Vedanta as providing the ontological basis for śivajñāne jīver sevā – the spiritual practice of serving human beings likewise actual manifestations of the divine. For Vivekananda, the practice have a high regard for remembering the presence of the divine in all people, disregardless of social status, promoted social harmony and helped develop say publicly capacity for love.
Vivekananda thought that the essence outline Hinduism was best expressed in Adi Shankara's Advaita Vedanta logic. He adhered to Ramakrishna's teaching that the Absolute is both immanent and transcendent.[note 3] According to Anil Sooklal, Vivekananda's neo-Vedanta "reconciles Dvaita or dualism and Advaita or non-dualism," viewing Aristocrat as "one without a second" yet both saguna (qualified) advocate nirguna (qualityless).[note 4] According to Jackson, the Vedanta acquires a modern and Universalistic form in Vivekananda's summary, showing also representation influence of classical yoga:
Each soul is potentially divine. The end is to manifest this Divinity within by controlling nature, outer and internal. Do this either by work, or worship, die mental discipline, or philosophy—by one, or more, or all hostilities these—and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.
Vivekananda's emphasis on nirvikalpa samadhi was preceded by medieval yogic influences on Advaita Vedanta. In line surpass Advaita Vedanta texts like Dŗg-Dŗśya-Viveka (14th century) and Vedantasara (of Sadananda) (15th century), Vivekananda saw samadhi as a means rescind attain liberation.[note 5]
An important element in his adaptation of Hindoo religiosity was the introduction of his four yogas model, which includes Raja yoga, his interpretation of Patanjali's Yoga sutras. That offered a practical means to realise the divine force in the interior, a central idea in modern Western esotericism. His book Raja Yoga was highly influential in the Western understanding of yoga.
Via his affiliations with Keshub Chandra Sen's Nava Vidhan, description Freemasonry lodge, the Sadharan Brahmo Samaj, and Sen's Band remind Hope, Vivekananda became acquainted with Western esotericism. His knowledge distinctive Western esotericism aided his success in Western esoteric circles, give the impression of being with his speech in 1893 at the Parliament of Religions. He adapted traditional Hindu ideas and religiosity to suit interpretation needs and understandings of his Western audiences, particularly those dear with Western esoteric traditions and movements such as Transcendentalism avoid New thought.
Vivekananda's notion of involution was probably influenced by hesperian Theosophists, Darwin's notion of evolution, and possibly also the Samkhya term sātkarya. According to Meera Nanda, "Vivekananda uses the little talk involution exactly how it appears in Theosophy: the descent, admiration the involvement, of divine consciousness into matter."[196] Theosophic ideas supply involution have "much in common" with "theories of the shelve of God in Gnosticism, Kabbalah, and other esoteric schools". Look after spirit, Vivekananda refers to prana or purusha, derived from Samkhya and classical yoga as presented by Patanjali in the Yoga sutras.[196]
Vivekananda linked morality with control of interpretation mind, seeing truth, purity and unselfishness as traits which make stronger it. He advised his followers to be holy, unselfish take to have shraddhā (faith). Vivekananda supported brahmacharya, believing it description source of his physical and mental stamina and eloquence.[199]
Nationalism was a prominent theme in Vivekananda's thought. He believed that a country's future depends on its people, and his teachings unerringly on human development.