Biography of Swami Vivekananda
Swami Vivekananda (Hindi: स्वामी विवेकानन्द), born Narendranath Dutta is the chief disciple of the 19th century mystic Ramakrishna and the founder of Ramakrishna Mission. He is considered a key figure in the introduction of Vedanta and Yoga in Europe and America and is also credited with raising interfaith awareness, bringing Hinduism to the status of a world religion during the end of the 19th Century. Vivekananda is considered to be a major force in the revival of Hinduism in modern India. He is best known for his inspiring speech beginning with 'sisters and brothers of America', through which he introduced Hinduism at the Parliament of the World's Religions at Chicago in 1893.
Swami Vivekananda was born in an aristocratic family of Calcutta. 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 realization. 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 Ghosh, Radhakrishnan.
Swami Vivekananda's inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century.
In America Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.
In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda.
The Swami's mission was both national and international. A lover of mankind, be strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soulstirring language of poetry.
The natural tendency of Vivekananda's mind, like that of his Master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West, Americans in particular.
In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities-and those, too, in the midst of acute physical suffering-he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems, and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami's native land, but also in America and in other parts of the world.
Swami Vivekananda once spoke of himself as a "condensed India." His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. William James, the Harvard philosopher, called the Swami the "paragon of Vedantists." Max Muller and Paul Deussen, the famous Orientalists of the nineteenth century, held him in genuine respect and affection. "His words," writes Romain Rolland, "are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!''
Swami Vivekananda's Works:
Published in His Lifetime
Karma Yoga (1896)
Raja Yoga (1896 [1899 edition])
Vedanta Philosophy: An address before the graduate philosophical society (First published 1896)
Lectures from Colombo to Almora (1897)
Vedanta philosophy: lectures on Jnana Yoga (1902)
Here a list of selected books of Swami Vivekananda published after his death (1902)
Lectures from Colombo to Almora (1904)
Inspired Talks (First published 1909)
Addresses on Bhakti Yoga
Complete works. Vol 5
The East and the West
Raja Yoga (1920)
Speeches and writings of Swami Vivekananda; a comprehensive collection
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Swami Vivekananda Poems
To The Fourth Of July
Behold, the dark clouds melt away, That gathered thick at night, and hung So like a gloomy pall above the earth!
The Mother's heart, the hero's will, The softest flowers' sweetest feel;
Quest For God
O'ver hill and dale and mountain range, In temple, church, and mosque, In Vedas, Bible, Al Koran I had searched for Thee in vain.
My Play Is Done
Ever rising, ever falling with the waves of time, still rolling on I go From fleeting scene to scene ephemeral, with life's currents' ebb and flow.
To The Awakened India
(Written to Prabuddha Bharata or Awakened India, in August 1898, when the journal was transferred from Madras to Almora Himalayas, into the hands of the Brotherhood founded by Swami Vivekananda.) Once more awake! For sleep it was, not death, to bring thee life
Thou Blessed Dream
If things go ill or well — If joy rebounding spreads the face,
Kali The Mother
The stars are blotted out, The clouds are covering clouds. It is darkness vibrant, sonant
Behold, it comes in might, The power that is not power, The light that is in darkness, The shade in dazzling light.
The Song Of The Free
The wounded snake its hood unfurls, The flame stirred up doth blaze, The desert air resounds the calls Of heart-struck lion's rage.
The Living God
He who is in you and outside you, Who works through all hands, Who walks on all feet,
To An Early Violet
What though thy bed be frozen earth, Thy cloak the chilling blast; What though no mate to clear thy path, Thy sky with gloom o'ercast -
I look behind and after And find that all is right, In my deepest sorrows There is a soul of light.
The mother's heart, the hero's will, The sweetness of the southern breeze, The sacred charm and strength that dwell On Aryan altars, flaming, free;
(Written on 1 September,1898.) I
(Written on 1 September,1898.)
One bending low with load of life —
That meant no joy, but suffering harsh and hard —
And wending on his way through dark and dismal paths
Without a flash of light from brain or heart
To give a moment's cheer, till the line