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1. Swami Vivekananda Biography In Hindi

'( in )Swami Vivekananda ( Bengali: ( ); 12 January 1863 – 4 July 1902), born Narendranath Datta ( Bengali: ), was an, a chief disciple of the 19th-century Indian mystic. He was a key figure in the introduction of the Indian philosophies of and to the Western world and is credited with raising awareness, bringing to the status of a major world religion during the late 19th century. He was a major force in the in India, and contributed to the concept of in. Vivekananda founded the and the. He is perhaps best known for his speech which began with the words - 'Sisters and brothers of America.,' in which he introduced Hinduism at the in in 1893.Born into an aristocratic family of, Vivekananda was inclined towards spirituality. He was influenced by his, Ramakrishna, from whom he learnt that all living beings were an embodiment of the divine self; therefore, service to God could be rendered by service to humankind. After Ramakrishna's death, Vivekananda toured the extensively and acquired first-hand knowledge of the conditions prevailing in.

He later travelled to the United States, representing India at the 1893 Parliament of the World's Religions. Vivekananda conducted hundreds of public and private lectures and classes, disseminating tenets of in the United States, England and Europe. In India, Vivekananda is regarded as a, and his birthday is celebrated as. (left) Bhubaneswari Devi (1841–1911); 'I am indebted to my mother for the efflorescence of my knowledge.'

– Vivekananda(right) 3, Gourmohan Mukherjee Street, birthplace of Vivekananda, now converted into a museum and cultural centreVivekananda was born Narendranath Datta (shortened to Narendra or Naren) in a family at his ancestral home at in Calcutta, the capital of British India, on 12 January 1863 during the festival. He belonged to a traditional family and was one of nine siblings. His father, was an attorney at the.

Durgacharan Datta, Narendra's grandfather was a and Persian scholar who left his family and 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 shape his thinking and personality.Narendranath was interested in spirituality from a young age and used to meditate before the images of deities such as,. He was fascinated by wandering ascetics and monks. Naren was naughty and restless as a child, and his parents often had difficulty controlling him. His mother said, 'I prayed to Shiva for a son and he has sent me one of his demons'. EducationIn 1871, at the age of eight, Narendranath enrolled at 's, where he went to school until his family moved to in 1877.

Swami Vivekananda Biography In Hindi

In 1879, after his family's return to Calcutta, he was the only student to receive first-division marks in the entrance examination. He was an avid reader in a wide range of subjects, including philosophy, religion, history, social science, art and literature. He was also interested in Hindu scriptures, including the, the, the, the, the and the. Narendra was trained in, and regularly participated in physical exercise, sports and organised activities.

Narendra studied Western logic, Western philosophy and European history at the (now known as the Scottish Church College). In 1881 he passed the Fine Arts examination, and completed a Bachelor of Arts degree in 1884. Narendra studied the works of,.

He became fascinated with the of and corresponded with him, translating Spencer's book Education (1861) into Bengali. While studying Western philosophers, he also learned Sanskrit scriptures and Bengali literature.(principal of Christian College, Calcutta, from where Narendra graduated) wrote, 'Narendra is really a genius. I have travelled far and wide but I have never come across a lad of his talents and possibilities, even in German universities, among philosophical students. He is bound to make his mark in life'.Narendra was known for his prodigious memory and the ability at speed reading. Several incidents have been given as examples. In a talk, he once quoted verbatim, two or three pages from.

Another incident that is given is his argument with a Swedish national where he gave reference to some details on Swedish history that the Swede originally disagreed with but later conceded. In another incident with Dr. 's at Kiel in Germany, Vivekananda was going over some poetical work and did not reply when the professor spoke to him. Later, he apologised to Dr. Deussen explaining that he was too absorbed in reading and hence did not hear him. The professor was not satisfied with this explanation but Vivekananda quoted and interpreted verses from the text leaving the professor dumbfounded about his feat of memory.

Once, he requested some books written by Sir John Lubbock from a library and returned them the very next day claiming that he had read them. The librarian refused to believe him until cross examination about the contents convinced him that Vivekananda was being truthful.Some accounts have called Narendra a shrutidhara (a person with a prodigious memory). Spiritual apprenticeship – influence of Brahmo Samaj. See also:In 1880 Narendra joined 's, which was established by Sen after meeting and reconverting from Christianity to Hinduism.

Narendra became a member of a lodge 'at some point before 1884' and of the in his twenties, a breakaway faction of the led. From 1881 to 1884 he was also active in Sen's, which tried to discourage youths from smoking and drinking.It was in this milieu that Narendra became acquainted with Western.

His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God and the deprecation of, and a 'streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta.' , the founder of the Brahmo Samaj who was strongly influenced by, strove towards an interpretation of Hinduism. His ideas were 'altered. considerably' by, who had a approach to the development of these new doctrines, and questioned central Hindu beliefs like reincarnation and karma, and rejected the authority of the Vedas. Tagore also brought this 'neo-Hinduism' closer in line with western, a development which was furthered by Keshubchandra Sen. Sen was influenced by, an American philosophical-religious movement strongly connected with unitarianism, which emphasised personal over mere reasoning and theology. Sen strived to 'an accessible, non-renunciatory, everyman type of spirituality', introducing 'lay systems of spiritual practice' which can be regarded as prototypes of the kind of Yoga-exercises which Vivekananda popularised in the west.The same search for direct intuition and understanding can be seen with Vivekananda.

Not satisfied with his knowledge of philosophy, Narendra came to 'the question which marked the real beginning of his intellectual quest for God.' He asked several prominent Calcutta residents if they had 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 had seen God. Instead of answering his question, Tagore said 'My boy, you have the 's eyes.' According to Banhatti, it was Ramakrishna who really answered Narendra's question, by saying 'Yes, I see Him as I see you, only in an infinitely intenser sense.' Nevertheless, Vivekananda was more influenced by the Brahmo Samaj's and its new ideas, than by Ramakrishna.

It was Sen's influence who brought Vivekananda fully into contact with western esotericism, and it was also via Sen that he met Ramakrishna. With Ramakrishna. See also:In 1881 Narendra first met Ramakrishna, who became his spiritual focus after his own father had died in 1884.Narendra's first introduction to Ramakrishna occurred in a literature class at General Assembly's Institution when he heard Professor William Hastie lecturing on 's poem,. While explaining the word 'trance' in the poem, Hastie suggested that his students visit Ramakrishna of to understand the true meaning of trance. This prompted some of his students (including Narendra) to visit Ramakrishna. Vivekananda in Cossipore 1886They probably first met personally in November 1881, though Narendra did not consider this their first meeting, and neither man mentioned this meeting later. At this time Narendra was preparing for his upcoming F.

Examination, when accompanied him to 's, house where Ramakrishna was invited to deliver a lecture. According to Paranjape, at this meeting Ramakrishna asked young Narendra to sing.

Impressed by his singing talent, he asked Narendra to come to Dakshineshwar.In late 1881 or early 1882, Narendra went to Dakshineswar with two friends and met Ramakrishna. This meeting proved to be a turning point in his life. Although he did not initially accept Ramakrishna as his teacher and rebelled against his ideas, he was attracted by his personality and began to frequently visit him at Dakshineswar. He initially saw Ramakrishna's ecstasies and visions as 'mere figments of imagination' and 'hallucinations'. As a member of Brahmo Samaj, he opposed idol worship, polytheism and Ramakrishna's worship of.

He even rejected the of 'identity with the absolute' as blasphemy and madness, and often ridiculed the idea. Narendra tested Ramakrishna, who faced his arguments patiently: 'Try to see the truth from all angles', he replied.Narendra's father's sudden death in 1884 left the family bankrupt; creditors began demanding the repayment of loans, and relatives threatened to evict the family from their ancestral home. Narendra, once a son of a well-to-do family, became one of the poorest students in his college. He unsuccessfully tried to find work and questioned God's existence, but found solace in Ramakrishna and his visits to Dakshineswar increased.One day Narendra requested Ramakrishna to pray to goddess Kali for their family's financial welfare.

Ramakrishna suggested him to go to the temple himself and pray. Following Ramakrishna's suggestion, he went to the temple thrice, but failed to pray for any kind of worldly necessities and ultimately prayed for true knowledge and devotion from the goddess.

Narendra gradually grew ready to renounce everything for the sake of realising God, and accepted Ramakrishna as his.In 1885, Ramakrishna developed, and was transferred to Calcutta and (later) to a garden house in. Narendra and Ramakrishna's took care of him during his last days, and Narendra's spiritual education continued.

At Cossipore, he experienced. Narendra and several other disciples received ochre robes from Ramakrishna, forming his first monastic order.

He was taught that service to men was the most effective worship of God. Ramakrishna asked him to care for the other monastic disciples, and in turn asked them to see Narendra as their leader. Ramakrishna died in the early-morning hours of 16 August 1886 in Cossipore. Founding of first Ramakrishna Math at Baranagar. (left) Vivekananda on the platform at the Parliament of Religions, September 1893; left to right:, Vivekananda(right) Swami Vivekananda with the East Indian group, in the photo: (from left to right) Narasimha Chaira, Lakeshnie Narain, Vivekananda, H.

Dharmapala, and Virchand GandhiThe Parliament of the World's Religions opened on 11 September 1893 at the as part of the. On this day, Vivekananda gave a brief speech representing India. He was initially nervous, bowed to (the Hindu goddess of learning) and began his with 'Sisters and brothers of America!'

At these words, Vivekananda received a two-minute standing ovation from the crowd of seven thousand. According to Sailendra Nath Dhar, when silence was restored he began his address, greeting the youngest of the nations on behalf of 'the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance, of and universal acceptance'. Vivekananda quoted two illustrative passages from the ': '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.' According to Sailendra Nath Dhar, 'it was only a shortspeech, but it voiced the spirit of the Parliament.' Parliament President said, '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 called him the 'cyclonic monk from India'.

The New York Critique wrote, 'He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them'. The noted, 'Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send to this learned nation'. American newspapers reported Vivekananda as 'the greatest figure in the parliament of religions' and 'the most popular and influential man in the parliament'.The reported that Vivekananda was 'a great favourite at the parliament. If he merely crosses the platform, he is applauded'. He spoke 'at receptions, the scientific section, and private homes' on topics related to Hinduism, and harmony among religions until the parliament ended on 27 September 1893.

Vivekananda's speeches at the Parliament had the common theme of universality, emphasising religious tolerance. He soon became known as a 'handsome oriental' and made a huge impression as an orator.Sponsorship of Swami Vivekananda for Parliament of the World's ReligionsIn 1892, Swami Vivekananda stayed with, who was a Raja of, when he visited Madurai and he sponsored Vivekananda's visit to Parliament of the World's Religions held in Chicago.Lecture tours in the UK and US. 'I do not come', said 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 a better Methodist; the a better Presbyterian; the a better Unitarian. I want to teach you to live the truth, to reveal the light within your own soul.' After the Parliament of Religions, he toured many parts of the US as a guest.

His popularity opened up new views for expanding on 'life and religion to thousands'. During a question-answer session at Brooklyn Ethical Society, he remarked, 'I have a message to the West as had a message to the East.' Vivekananda spent nearly two years lecturing in the eastern and central United States, primarily in,. He founded the of New York in 1894. By spring 1895 his busy, tiring schedule had affected his health. He ended his lecture tours and began giving free, private classes in Vedanta. Beginning in June 1895, Vivekananda gave to a dozen of his disciples at for two months.During his first visit to the West he travelled to the UK twice, in 1895 and 1896, lecturing successfully there.

In November 1895 he met Margaret Elizabeth Noble an Irish woman who would become. During his second visit to the UK in May 1896 Vivekananda met, a noted from who wrote Ramakrishna's first biography in the West.

From the UK, Vivekananda visited other European countries. In Germany he met, another Indologist. Vivekananda was offered academic positions in two American universities (one the chair in at and a similar position at ); he declined both, since his duties would conflict with his commitment as a monk. Left: Vivekananda in, Maine (August 1894).

Right: Vivekananda at Mead sisters' house, in 1900.His success led to a change in mission, namely the establishment of Vedanta centres in the West. Vivekananda adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were especially attracted by and familiar with western esoteric traditions and movements like.

An important element in his adaptation of Hindu religiosity was the introduction of his 'four yogas' model, which includes, his interpretation of Patanjali's, which offered a practical means to realise the divine force within which is central to modern western esotericism. In 1896 his book was published, becoming an instant success; it was highly influential in the western understanding of, in 's view marking the beginning of.Vivekananda attracted followers and admirers in the US and Europe, including,. He initiated several followers: Marie Louise (a French woman) became, and Leon Landsberg became Swami Kripananda, so that they could continue the work of the mission of the.

This society still is filled with foreign nationals and is also located in. During his stay in America, Vivekananda was given land in the mountains to the southeast of to establish a retreat for Vedanta students. He called it 'Peace retreat', or, Shanti Asrama. The largest American centre is the Vedanta Society of Southern in, one of the twelve main centres. There is also a Vedanta Press in Hollywood which publishes books about Vedanta and English translations of Hindu scriptures and texts. Christina Greenstidel of was also initiated by Vivekananda with a and she became, and they established a close father–daughter relationship.From the West, Vivekananda revived his work in India.

He regularly corresponded with his followers and brother monks, offering advice and financial support. His letters from this period reflect his campaign of social service, and were strongly worded. He wrote to, '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'. In 1895, Vivekananda founded the periodical to teach the Vedanta.

Later, Vivekananda's translation of the first six chapters of was published in Brahmavadin in 1889. Vivekananda left for India on 16 December 1896 from with his disciples Captain and Mrs. Sevier and J.J. On the way they visited France and Italy, and set sail for India from on 30 December 1896. He was later followed to India by Sister Nivedita, who devoted the rest of her life to the education of Indian women and India's independence.

Back in India (1897–1899)The ship from Europe arrived in, (now ) on 15 January 1897, and Vivekananda received a warm welcome. In Colombo he gave his. From there on, his journey to Calcutta was triumphant. Vivekananda travelled from to, and, delivering lectures. Common people and rajas gave him an enthusiastic reception. During his train travels, people often sat on the rails to force the train to stop so they could hear him. From (now Chennai), he continued his journey to Calcutta.

While in the West, Vivekananda spoke about India's great spiritual heritage; in India, he repeatedly addressed social issues: uplifting the people, eliminating the caste system, promoting science and industrialisation, addressing widespread poverty and ending colonial rule. These lectures, published as, demonstrate his nationalistic fervour and spiritual ideology. (left) Vivekananda at Chennai 1897 (right) Advaita Ashrama, Mayavati (a branch of the founded on 19 March 1899) later published many of Vivekananda's work and now publishes.On 1 May 1897 in Calcutta, Vivekananda founded the for social service. Its ideals are based on, and its governing body consists of the trustees of the (which conducts religious work). Both Ramakrishna Math and Ramakrishna Mission have their headquarters at. Vivekananda founded two other monasteries: one in Mayavati in the (near Almora), the and another in Madras. Two journals were founded: in English and Udbhodan in Bengali.

That year, -relief work was begun by in the district.Vivekananda earlier inspired to set up a research and educational institution when they travelled together from to Chicago on Vivekananda's first visit to the West in 1893. Tata now asked him to head his; Vivekananda declined the offer, citing a conflict with his 'spiritual interests'. He visited Punjab, attempting to mediate an ideological conflict between (a reformist Hindu movement) and sanatan (orthodox Hindus). After brief visits to Lahore, Delhi and Khetri, Vivekananda returned to Calcutta in January 1898. He consolidated the work of the math and trained disciples for several months.

Vivekananda composed ', a prayer song dedicated to Ramakrishna, in 1898. Second visit to the West and final years (1899–1902). Main article:Vivekananda was one of the main representatives of, a modern interpretation of selected aspects of Hinduism in line with, especially,. His reinterpretation was, and is, very successful, creating a new understanding and appreciation of Hinduism within and outside India, and was the principal reason for the enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-improvement in the West.

Explained, '.modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly'. Vivekananda espoused the idea that all sects within Hinduism (and all religions) are different paths to the same goal. However, this view has been criticised as an oversimplification of Hinduism. (left) Lectures from Colombo to Almora front cover 1897 edition(right) Vedanta Philosophy An address before the Graduate Philosophical Society 1901 cover page LecturesAlthough Vivekananda was a powerful orator and writer in English and Bengali, he was not a thorough scholar, and most of his published works were compiled from lectures given around the world which were 'mainly delivered. impromptu and with little preparation'.

His main work, consists of talks he delivered in. Literary worksAccording to Banhatti, 'a singer, a painter, a wonderful master of language and a poet, Vivekananda was a complete artist', composing many songs and poems, including his favourite'. Vivekananda blended humour with his teachings, and his language was lucid. His Bengali writings testify to his belief that words (spoken or written) should clarify ideas, rather than demonstrating the speaker (or writer's) knowledge. meaning 'Present Day India' is an erudite Bengali language essay written by him, which was first published in the March 1899 issue of Udbodhan, the only Bengali language magazine of Ramakrishna Math and Ramakrishna Mission. The essay was reprinted as a book in 1905 and later compiled into the fourth volume of The Complete Works of Swami Vivekananda. In this essay his refrain to the readers was to honour and treat every as a brother irrespective of whether he was born poor or in lower caste.

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Sharma, Jyotirmaya (2013). Yale University Press.External linksWikimedia Commons has media related to.Wikiquote has quotations related to:. at. via the.

via the. at. at (public domain audiobooks). at 's official website.